 Some philosophers find an argument from analogy also in the work of David Hume, while others interpret his work in a more naturalistic vein. One thing that cannot be denied is that Hume introduces an important element into the discussion of others when he writes in The Treatise, “No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others” (1738–40 [1888: 316]). It is by means of sympathy that we are affected by the passions and mental states of others, which otherwise “remain concealed in the minds of others” (ibid, 593). Precisely how this remarkable capacity operates is a matter of some debate. There are those who agree with Reid and find Hume unable to escape the confines of his own mind. These philosophers argue that Hume recognizes the problem of other minds that arises for the Cartesian framework that he endorses, and holds that sympathy can do no more than get us to feel our own feelings in response to what we observe in the other. But there are others who take Hume to turn his back on scepticism and the very business of providing reasons for the belief that others have thoughts and feelings. They read Hume’s work as giving us a psychological account of how it is that we are able to understand the thoughts and feelings of our fellow men through the operation of sympathy (Greco 2012; see also Waldow 2009).