makes me act on his senses much as he might himself act on
them, were he pursuing the consequences of a perception of his own.
Practically then MY thought terminates in HIS realities. He
willingly supposes it, therefore, to be OF them, and inwardly to
RESEMBLE what his own thought would be, were it of the same symbolic
sort as mine. And the pivot and fulcrum and support of his
mental persuasion, is the sensible operation which my thought leads
me, or may lead, to effect--the bringing of Paley's book, of
Newton's portrait, etc., before his very eyes.

In the last analysis, then, we believe that we all know and think
about and talk about the same world, because WE BELIEVE OUR
PERCEPTS ARE POSSESSED BY US IN COMMON. And we believe this because
the percepts of each one of us seem to be changed in consequence of
changes in the percepts of someone else. What I am for you is in the
first instance a percept of your own. Unexpectedly, however, I open
and show you a book, uttering certain sounds the while. These acts
are also your percepts, but they so resemble acts of yours with
feelings prompting them, that you cannot doubt I have the
feelings too, or that the book is one book felt in both our worlds.
That it is felt in the same way, that my feelings of it resemble
yours, is something of which we never can be sure, but which we
assume as the simplest hypothesis that meets the case. As a matter
of fact, we never ARE sure of it, and, as ERKENNTNISSTHEORETIKER, we
can only say that of feelings that should NOT resemble each other,
both could not know the same thing at the same time in the same way.
[Footnote: Though both might terminate in the same thing and be
incomplete thoughts 'about' it.] If each holds to its own percept
as the reality, it is bound to say of the other percept, that,
though it may INTEND that reality, and prove this by working change