If psychology is to be identified with philosophy in this fashion, the mere change of name would seem to be superfluous. There would be no reason for maintaining psychology as a separate discipline. Perhaps Dewey did not intend that it should be maintained separately. In that case, the total effect of his argument would be to prescribe certain methods for philosophy. It seems necessary to suppose that Dewey proposed to merge philosophy in psychology, and make it an exact science while retaining its universality. "Science," he argued, "is the systematic account, or _reason_ of _fact_; Psychology is the completed systematic account of the ultimate fact, which, as fact, reveals itself as reason...."[16] Self-consciousness in its ultimate nature is conceived of as a special fact, over and above what it includes in the way of particulars. Psychology, as the science of this ultimate fact, must at the same time be philosophy. The identification of the two disciplines depends upon taking the 'wholeness' of reality as a 'fact,' which can be brought under observation. This is a natural conclusion from Dewey's structural view of reality. In taking up the subject of the relation of psychology to logic, Dewey remarks that in philosophy matter and form cannot be separated. "Self-consciousness is the final truth, and in self-consciousness the form as organic system and the content as organized system are exactly equal to each other."[17] Logic abstracts from the whole, gives us only the form, or _intelligi_ of reality, and is therefore only one moment in philosophy. Since logic is an abstraction from Nature, we cannot get from logic back to Nature, by means of logic. We do, as a matter of fact, make the transition in philosophy, because the facts force us back to Nature. Just as in Hegel's logic, the category of quality, when pressed, reveals itself as inadequate to express the facts, and is compelled to pass into the category of quantity, so does logic as a whole, when pressed, reveal its inadequacy to express the whole of reality. The transition from category to category in the Hegelian logic is not an unfolding of the forms as forms, but results from a compulsion exerted by the facts, when the categories are used to explain them. Logic is, and must remain, abstract in all its processes, and its outcome (with Hegel, _Geist_) may assert the abstract necessity of one self-conscious whole, but cannot give the reality. "Logic cannot reach, however much it may point to, an actual individual. The gathering up of the universe into one self-conscious individuality it may assert as _necessary_, it cannot give it as _reality_."[18] Taken as an abstract method, logic is apt to result in a pantheism, "where the only real is the _Idee_, and where all its factors and moments, including spirit and nature, are real only at different stages or phases of the _Idee_, but vanish as imperfect ways of looking at things ... when we reach the _Idee_."[19]