but to make us realize the unsatisfactoriness of such seeming satisfactions as we may happen to get, and to keep us striving for something which we can never get!"[99] The most that can be made of Green's moral ideal is to conceive it as the bare form of unity in conduct. Employed as a tool of analysis, as a moral rule, it might tell us, "Whatever the situation, seek for its unity." But it can scarcely go even as far as this in the direction of concreteness, for it says: "_No_ unity can be found in the situation because the situation is particular, and therefore set over against the unity."[100] Most students of Green would undoubtedly say that this account of his moral theory is entirely one-sided, and fails to reckon with certain elements which should properly be taken into account. In the first place, Green is defining the moral agent as he finds him, and is reporting what seems to him a fact when he says that the moral ideal is too high to be realized in this life. Having a spiritual nature, man fails to find satisfaction in the goods of natural life. Dewey should address himself to the facts in refuting Green's analysis of human nature. In the second place, with respect to Green's separation of the self as unity from the self as a manifold of desires, Dewey's criticism may be flatly rejected. Green raises the question himself: "'Do you mean,' it may be asked, 'to assert the existence of a mysterious abstract entity which you call the self of a man, apart from all his particular feelings, desires, and thoughts--all the experience of his inner life?'"[101] Green takes time to state his position as clearly as possible. He repudiates the idea of an abstract self apart from desire. The following passage is typical of his remarks: "Just as we hold that our desires, feelings, and thoughts would not be what they are--would not be those of a man--if not related to a subject which distinguishes itself from each and all of them; so we hold that this subject would not be what it is, if it were not related to the particular feelings, desires, and thoughts, which it thus distinguishes from and presents to itself."[102] It will be remembered also, that in moral action the agent identifies himself with his desires, or adopts them as his own, and the ability to do this is the chief mark of human intelligence. But man could not identify himself with his desires, or 'specify himself in them,' as Dewey says, did he not at the same time have the capacity to differentiate himself from them.