other men's actions often reveal passions which we have never had, at
least with anything like their suggested colouring and intensity. This
first view is strangely artificial and mistakes for the natural origin
of the belief in question what may be perhaps its ultimate test.

[Sidenote: and dramatic dialogue in the soul.]

The second suggestion, on the other in hand, takes us into a mystic
region. That we evoke the felt souls of our fellows by dramatic
imagination is doubtless true; but this does not explain how we come to
do so, under what stimulus and in what circumstances. Nor does it avoid
solipsism; for the felt counterparts of my own will are echoes within
me, while if other minds actually exist they cannot have for their
essence to play a game with me in my own fancy. Such society would be
mythical, and while the sense for society may well be mythical in its
origin, it must acquire some other character if it is to have practical
and moral validity. But practical and moral validity is above all what
society seems to have. This second theory, therefore, while its feeling
for psychological reality is keener, does not make the recognition of
other minds intelligible and leaves our faith in them without
justification.

[Sidenote: Subject and object empirical, not transcendental, terms.]

In approaching the subject afresh we should do well to remember that
crude experience knows nothing of the distinction between subject and
object. This distinction is a division in things, a contrast
established between masses of images which show different
characteristics in their modes of existence and relation. If this truth
is overlooked, if subject and object are made conditions of experience
instead of being, like body and mind, its contrasted parts, the revenge
of fate is quick and ironical; either subject or object must immediately
collapse and evaporate altogether. All objects must become modifications
of the subject or all subjects aspects or fragments of the object.

[Sidenote: Objects originally soaked in secondary and tertiary
qualities.]

Now the fact that crude experience is innocent of modern philosophy has
this important consequence: that for crude experience all data whatever
lie originally side by side in the same field; extension is passionate,
desire moves bodies, thought broods in space and is constituted by a
visible metamorphosis of its subject matter. Animism or mythology is
therefore no artifice. Passi