Green tends to repeat the Kantian separation of the self as reason from the self as want or desire. "The dualism between reason and sense is given up, indeed, but only to be replaced by a dualism between the end which would satisfy the self as a unity or whole, and that which satisfies it in the particular circumstances of actual conduct."[94] As a consequence of the separation of the ideal from the actual, no action can satisfy the whole self, and thus no action can be truly moral. "No thorough-going theory of total depravity ever made righteousness more impossible to the natural man than Green makes it to a human being by the very constitution of his being...."[95] Dewey traces this separation of the self as reason from the self as desire through those passages in which Green describes the moral agent as one who distinguishes himself from his desires (Book II, _Prolegomena to Ethics_). "The process of moral experience involves, therefore, a process in which the self, in becoming conscious of its want, objectifies that want by setting it over against itself; distinguishing the want from self and self from want.... Now this theory so far might be developed in either of two directions."[96] In the first place, the self-distinguishing process may be an activity by means of which the self specifies its own activity and satisfaction. "The particular desires and ends would be the modes in which the self relieved itself of its abstractness, its undeveloped character, and assumed concrete existence.... The unity of the self would stand in no opposition to the particularity of the special desire; on the contrary, the unity of the self and the manifold of definite desires would be the synthetic and analytic aspects of one and the same reality, neither having any advantage metaphysical or ethical over the other!"[97] But Green, unfortunately, does not develop his theory in this concrete direction. The self does not specify itself in the particulars, but remains apart from them. "The objectification is not of the self in the special end; but the self remains behind setting the special object over against itself as not adequate to itself.... The unity of the self sets up an ideal of satisfaction for itself as it withdraws from the special want, and this ideal set up through negation of the particular desire and its satisfaction constitutes the moral ideal. It is forever unrealizable, because it forever negates the special activities through which alone it might, after all, realize itself."[98] In completing this argument Dewey refers to certain well-known passages in the _Prolegomena to Ethics_, in which Green states that the moral ideal is never completely attainable. Green's abstract conception of the self as that which forever sets itself over against its desires is, Dewey argues, not only useless as an ideal for action, but positively opposed to moral striving. "It supervenes, not as a power active in its own satisfaction,