 The idea that empathy understood as inner imitation is the primary epistemic means for understanding other minds has however been revived in the 1980’s by simulation theorists in the context of the interdisciplinary debate about folk psychology; an empirically informed debate about how best to describe the underlying causal mechanisms of our folk psychological abilities to interpret, explain, and predict other agents. (See Davies and Stone 1995). In contrast to theory theory, simulation theorists conceive of our ordinary mindreading abilities as an ego-centric method and as a “knowledge–poor” strategy, where I do not utilize a folk psychological theory but use myself as a model for the other person’s mental life. It is not the place here to discuss the contemporary debate extensively, but it has to be emphasized that contemporary simulation theorists vigorously discuss how to account for our grasp of mental concepts and whether simulation theory is committed to Cartesianism. Whereas Goldman (2002, 2006) links his version of simulation theory to a neo-Cartesian account of mental concepts, other simulation theorists develop versions of simulation theory that are not committed to a Cartesian conception of the mind. (Gordon 1995a, b, and 2000; Heal 2003; and Stueber 2006, 2012).