 This is the argument of §265, which has often been mistakenly given an epistemological interpretation. Again we cannot assume that there has been an actual table (even a mental one) of meanings in the case of the private linguist, a table which is now recalled and about which the linguist must rely on recall since the original has gone. Rather, as §§260–264 show, there may be nothing determinate other than this “remembering of the table”. So when we think that a private linguist could remember the meaning of ‘S’ by remembering a past correlation of the sign ‘S’ with a sensation, we are supposing what needs to be itself established—that there was indeed some independent correlation to be remembered. Fallibility of memory, even of memory of meaning, is neither here nor there: the point is not that there is doubt now about the trustworthiness of memory, but that there was doubt then about the status of what occurred. And this original, non-epistemological, doubt cannot later be removed by “recollections” of a status inherently dubious in the first place. That is, if there was no genuine original correlation in the first place, a “memory” will not create one. But if, alternatively, we do not suppose that there was something independent of the memory to be remembered, again ‘what seems right is right’; the “memory” of the “correlation” is being employed to confirm itself, for there is no independent access to the “remembered correlation”. (Not even the independent access that we have as posers of the example, since the question is, can we pose such an example? The typical mistake commentators make here is to disguise the problem by thinking of S in terms of some already established concept, such as  pain, which they bring to the example themselves.) This is why Wittgenstein says in §265, ‘As if someone were to buy several copies of today’s morning paper to assure himself that what it said was true’.