Other minds (n.) raise the question why, if someone can believe in God with complete certainty, he cannot believe in them.
Other minds (n.) cannot be a hypothesis if their existence transcends all possible experience, for such a hypothesis would be like paper money not backed by gold.
Other minds (n.) seem irritatingly closed when we picture he knows, I don't — like searching drawers while telling oneself God knows where the thing is.
Other minds (n.) need not interest me at all: why should what goes on in him matter? The devil take what's going on inside him!
Other minds (n.) inspire the sentence I cannot know what goes on in him, which is above all a picture — the convincing expression of a conviction, without its reasons.
Other minds (n.) disbelieved would mean treating a person as lifeless, as many treat the animals least like us, such as jellyfish.
Other minds (n.) are unknowable partly physically, for want of means, and logically, for want of exact rules of evidence; yet in countless cases we are certain.