Self-consciousness, as that within which things exist _sub specie aeternitatis_ and _in ordine ad universum_, must be the object of psychology. The refusal to take self-consciousness as an experienced fact, Dewey says, results in such failures as are seen in Kant, Hegel, and even Green and Caird, to give any adequate account of the nature of the Absolute. Kant, for purely logical reasons, denied that self-consciousness could be an object of experience, although he admitted conceptions and perceptions as matters of experience. As a result of his attitude, conception and perception were never brought into organic connection; the self-conscious, eternal order of the world was referred to something back of experience. Dewey attributes Kant's failure to his logical method, which led him away from the psychological standpoint in which he would have found self-consciousness as a directly presented fact. This criticism of Kant's 'logical method' fails to take account of the transitional nature of Kant's standpoint. Looking backward, it is easy enough to ask why Kant did not begin with the organic view of experience at which he finally arrived. But the answer must be that the organic standpoint did not exist until Kant, by his 'logical method,' had brought it to light. The Kantian interpretation of experience, in which, as Dewey asserts, conception and perception were never brought into organic relation, is a half-way stage between mechanism and organism. But how does Dewey propose to improve upon Kant's position? He will first of all put Kant's noumenal self back into experience, as a fact in consciousness. But how will this help to bring perception and conception into closer union? There seems to be no answer. Dewey's view appears to be that organic relations are achieved whenever an object is made a part of experience and so brought into connection with other experienced facts. 'Organic relation' is interpreted as equivalent to 'mental relation.' But mental relations are not organic because they are mental. It would be as easy to assert that they are mechanical. The test lies in the nature of the relations which are actually found in the mental sphere and the fitness of the organic categories to express them. Dewey's 'consciousness,' as has been said before, appears to be a structure, not an organism. Its parts are external to each other, however closely they may be related. An organic view of experience would begin with a denial of the actuality of bare facts or sensations, and would not waver in maintaining that standpoint to the end.