 The Positivist critique—associated with thinkers such as Theodore Abel (1948), Ernest Nagel (1953), and Richard Rudner (1966)—had a number of prongs. For one thing, there were grave doubts about the reliability of the processes associated with perspective taking. After all, it seems all too easy to project one’s own cares and concerns onto the minds of others. It was also argued that reliving experiences, to the extent that this is possible, does not actually amount to an explanation of why the experiences happened. I could, after all, have lived through a series of events myself, but not been able to explain or understand them—so why should imaginatively living through someone else’s experiences, to the extent this is possible, automatically grant me understanding? (For an overview of these objections, see Martin 2000; Fay 2016; Beiser 2019.)