Dewey's further remarks on Green's ideal need not be followed in detail, since they rest upon a misapprehension of Green's purpose, and add little to what he has already said. Taking the moral ideal as something that can never be realized in this life, Dewey inquires what use can be made of it. He considers three modes in which Green might have given content to the ideal, as a working principle, and finds that it cannot be made, in any of these ways, to serve as a tool of analysis. Green was not prepared to meet these 'pragmatic' requirements. He did not propose his ideal as a principle of conduct, in Dewey's sense; he stated that, as a matter of fact, man is more than natural, and that, as such a being, his ideals can never be completely met by natural objects. How man is to act, in view of his spiritual nature, is a further question: but the realization which the individual has of his own spiritual nature must of necessity be a large factor in the determination of his conduct. The 'Spiritual Nature,' in Green's terminology, meant a 'not-natural' nature, and 'not-natural' in turn meant a nature that is not definable in mechanical or biological terms. Dewey's criticism, therefore, went wide of the mark. In November, 1893, Dewey followed his criticism of Green's moral motive by a second article in the _Philosophical Review_ on "Self-realization as the Moral Ideal."[103] It continues the criticism which has already been made of Green, but from a different point of departure. The idea of self-realization in ethics, Dewey begins, may be helpful or harmful according to the way in which the ideas of the self and its realization are worked out in the concrete. The mere idea of a self to be realized is, of course, abstract; it is merely the statement of a problem, which needs to be worked out and given content. By way of introducing his own idea of self-realization, Dewey proposes to criticize a certain conception of the self which he finds in current discussion. "The notion which I wish to criticize," he says, "is that of the self as a presupposed fixed _schema_ or outline, while realization consists in the filling up of this _schema_. The notion which I would suggest as substitute is that of the self as always a concrete _specific_ activity; and, therefore, (to anticipate) of the identity of self and realization."[104] Such a presupposed fixed self is to be found in Green's "Eternally complete Consciousness."