is innocent of any power to err about the relations of colors.
Now this relation of A and B, as they were supposed to dwell in their perpetual imprisonment, is essentially like the relation that we previously postulated between two independent subjects. If I cannot have you in my thought at all, but only a picture produced by you, I am in respect to you like A confined to the pictures produced from B’s room. However much I may fancy that I am talking of you, I am really talking about my idea of you, which for me can have no relation whatever to the real you. And so John and Thomas remain shut up in their prisons. Each thinks of his phantom of the other. Only a third person, who included them both, who in fact treated them as, in the Faust-Epilogue, the Pater Seraphicus treats the selige Knaben (Er nimmt sie in sich, says the stage direction) — only such an inclusive thought could compare the phantoms with the real, and only in him, not in themselves, would John and Thomas have any ideas of each other at all, true or false.
This result is foreign to our every-day thought, because this every-day thought really makes innocent use of two contradictory views of the relations of conscious beings. On the one hand we regard them as utterly remote from one another, as what Professor Clifford called ejects; and then we speak of them as if the thoughts of one could as such become thoughts of the other, or even as if one of them could as an independent being still become object in the thought of the other. No wonder that, with
