ABSTRACT
To try to understand the experience of another it is necessary to dismantle the world as seen from one’s own place within it, and to re-assemble it as seen from his. For example, to understand a given choice another makes, one must face in imagination the lack of choices which may confront and deny him. . . . The world has to be dismantled and re-assembled in order to grasp, however clumsily, the experience of another. . . . The subjectivity of another does not simply constitute a different interior attitude to the same exterior facts. The constellation of facts of which he is the centre is different.1
