As to the use of the word “imagine” ‒ ‒ ‒ one might say: “Surely there is quite a definite act of imagining the other person to have pain”. Of course we don't deny this, or any other statement about facts. But let us see: If we make an image of the other person's pain, do we apply it in the same way in which we apply the image, say, of a black eye, when we imagine the other person having one? Let us again replace imagining, in the ordinary sense, by making a painted image, (This could quite well be the way certain beings did their imagining.) Then let a man imagine in this way that A has a black eye. A very important application of this picture will be comparing it with the real eye to see if the picture is correct. When we vividly imagine that someone suffers pain, there often enters in our image what one might call a shadow of a pain felt in the locality corresponding to that in which we say his pain is felt. But the sense in which an image is an image is determined by the way in which it is compared with reality. This we might call the method of projection. Now think of comparing an image of A's toothache with his
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toothache. How would you compare them? If you say, you compare them “indirectly” via his bodily behaviour, I answer that this means you don't compare them as you compare the picture of his behaviour with his behaviour.