The term intuition means simply direct knowledge. Lowndes (Philos. of Primary Beliefs, 78) and Mansel (Metaphysics, 52) would use the term only of our direct knowledge of substances, as self and body; Porter applies it by preference to our cognition of first truths, such as have been already mentioned. Harris (Philos. Basis of Theism, 44-151, but esp. 45, 46) makes it include both. He divides intuitions into two classes: 1. _Presentative_ intuitions, as self-consciousness (in virtue of which I perceive the existence of spirit and already come in contact with the supernatural), and sense-perception (in virtue of which I perceive the existence of matter, at least in my own organism, and come in contact with nature); 2. _Rational_ intuitions, as space, time, substance, cause, final cause, right, absolute being. We may accept this nomenclature, using the terms “first truths” and “rational intuitions” as equivalent to each other, and classifying rational intuitions under the heads of (1) intuitions of relations, as space and time; (2) intuitions of principles, as substance, cause, final cause, right; and (3) intuition of absolute Being, Power, Reason, Perfection, Personality, as God. We hold that, as upon occasion of the senses cognizing (_a_) extended matter, (_b_) succession, (_c_) qualities, (_d_) change, (_e_) order, (_f_) action, respectively, the mind cognizes (_a_) space, (_b_) time, (_c_) substance, (_d_) cause, (_e_) design, (_f_) obligation, so upon occasion of our cognizing our finiteness, dependence and responsibility, the mind directly cognizes the existence of an Infinite and Absolute Authority, Perfection, Personality, upon whom we are dependent and to whom we are responsible.