But we cannot stop even with this double abstraction. "The eye in general and the vibrations in general do not, even in their unity, constitute the act of vision. A multitude of other factors are included."[110] Preserving the original 'core' as capacity, we tend to treat all the attendant circumstances which occur frequently enough to require taking account of, as conditions which help realize the abstracted reality called capacity. The discussion here is very much like that in "The Superstition of Necessity" (published in the same year), which was reviewed in the last chapter. Dewey calls attention to this connection in a foot-note, remarking that he has already developed at greater length "the idea that necessity and possibility are simply the two correlative abstractions into which the one reality falls apart during the process of our conscious apprehension of it."[111] The danger, Dewey says, is that the merely relative character of a given capacity may be overlooked, and that it may be ontologized into a fixed entity. This is the error, he thinks, into which Green fell. The ideal self, as that which capacity may realize, is ontologized into an already existent fact. Then we get a separation between the present self, as capacity, and the ideal self which is to be realized. The self already realized is opposed to the self as yet ideal. "This 'realized self' is no reality by itself; it is simply our partial conception of the self erected into an entity. Recognizing its incomplete character, we bring in what we have left out and call it the 'ideal self.' Then by way of dealing with the fact that we have not two selves here at all, but simply a less and a more adequate insight into the same self, we insert the idea of one of these selves realizing the other."[112] It is in this manner that error arises. But what is the correct attitude toward the self? First of all, the self must be conceived as "a working, practical self, carrying within the rhythm of its own process both 'realized' and 'ideal' self. The current ethics of the self ... are too apt to stop with a metaphysical definition, which seems to solve problems in general, but at the expense of the practical problems which alone really demand or admit solution."[113] The first point of the argument is that the self activity is individual, concrete, and specific, here and now, and the second point is that if the self is to be talked of in an intelligent way it must be taken as something empirically given. "The whole point is expressed when we say that no possible future activities or conditions have anything to do with the present action except as they enable us to take deeper account of the present activity, to get beyond the mere superficies of the act, to see it in its totality."[114] The phrase, 'realize yourself,' is a direction for knowledge; it means, see the wider consequences of your act, realize its wider bearings.