Dewey's attempt to show that English empiricism and transcendentalism have a common psychological basis must be regarded as a failure. That the nature of the attempt reveals a misunderstanding, or fatal lack of appreciation, on the part of Dewey, of the critical philosophy and the later development of idealism by Hegel, has already been suggested. He does not appear to have grasped the significance of the movement from Kant to Hegel. Kant, of course, believed that the _a priori_ forms of experience could be determined by a process of critical analysis, which would reveal them in their purity. The constitutive relations of experience were supposed by him to be limited to the pure forms of sensibility, space and time, and the twelve categories of the understanding, which, being imposed upon the manifold of sensations, as organized by the productive imagination, determined once and for all the order of the phenomenal world. His logic, therefore, as an account of the forms of experience, would represent logic of the type which Dewey criticized. But with the rejection of Kant's noumenal world, the critical method assumed a different import. It was no longer to be supposed that reality, as knowable, was organized under the forms of a determinate number of categories, which could be separated out and classified. Kant's idea that experience was an intelligible system was retained, but its intelligibility was not supposed to be wholly comprised in man's methods of knowing it. The instrumental character of the categories was recognized. Criticism was directed upon the categories, with the object of determining their validity, spheres of relevance, and proper place in the system of knowledge. Such a criticism, in the nature of things, could not deal with the forms of thought in abstraction from their application. Direct reference to experience, therefore, became a necessary element in idealism. At the same time, philosophy became a 'criticism of categories.' The method is empirical, but never psychological.