It will not be necessary to go into the details of Dewey's criticism of the three ideas of the self presented by Seth. Since it is Dewey's own position that is in question, it is better to begin with his account of the historical origin of these definitions, "chiefly as found in Kant, incidentally in Hegel as related to Kant."[40] Dewey turns to the 'Transcendental Deduction,' and follows Kant's description of the synthetic unity of apperception. "Its gist," he says, "in the second edition of the _K.d.r.V._, is the proof that the identity of self-consciousness involves the synthesis of the manifold of feelings through rules or principles which render this manifold objective, and that, therefore, the analytic identity of self-consciousness involves an objective synthetic unity of consciousness."[41] To say that self-consciousness is identical is a merely analytical proposition, and, as it stands, unfruitful. "But if we ask how we know this sameness or identity of consciousness, the barren principle becomes wonderfully fruitful."[42] In order to know reality as mine, not only must the consciousness that it is mine accompany each particular impression, but each must be known as an element in _one_ consciousness. "The sole way of accounting for this analytic identity of consciousness is through the activity of consciousness in connecting or 'putting together' the manifold of sense."[43] In the 'Deduction' of the first _Critique_, Dewey continues, Kant begins with the consciousness of objects, rather than with the identity of self-consciousness. Here also consciousness implies a unity, which is not merely formal, but one which actually connects the manifold of sense by an act. "Whether, then, we inquire what is involved in mere sameness of consciousness, or what is involved in an objective world, we get the same answer: a consciousness which is not formal or analytic, but which is synthetic of sense, and which acts universally (according to principles) in this synthesis."[44]