Only, therefore, when these misleading influences, verbal, expository, and personal, are discounted, do the results of the deduction appear in their true proportions. Kant’s Critical philosophy does not profess to prove that it is self-consciousness, or apperception, or a transcendental ego, or anything describable in kindred terms, which ultimately renders experience possible. The most that we can legitimately postulate, as noumenally conditioning experience, are “syntheses” (themselves, in their generative character, not definable)[918] in accordance with the categories. For only upon the completion of such syntheses do consciousness of self and consciousness of objects come to exist. Consciousness of objects does, indeed, according to the argument of the deduction, involve consciousness of self; self-consciousness is the form of all consciousness. But, by the same argument, it is equally true that only in and through consciousness of objects is any self-consciousness possible at all. Consciousness of self and consciousness of objects _mutually_ condition one another. Only through consciousness of both simultaneously can consciousness of either be attained. Self-consciousness is not demonstrably in itself any more ultimate or original than is consciousness of objects. Both alike are forms of experience which are conditioned in complex ways. Upon the question as to whether or not there is any such thing as abiding personality, the transcendental deduction casts no direct light. Indeed consciousness of self, as the more inclusive and complex form of awareness, may perhaps be regarded as pointing to a greater variety of contributory and generative conditions.