Before, however, we attempt to prove this, it is necessary to draw attention to three features of the argument. In the _first_ place, it implies a somewhat different account of self-consciousness to that implied in the passages of the first edition which we have already considered. Self-consciousness, instead of being the consciousness of the identity of our activity in combining the manifold, is now primarily the consciousness of ourselves as identical subjects of all our representations, i. e. it is what Kant calls the analytical unity of apperception; and consequently it is somewhat differently related to the activity of synthesis involved in knowledge. Instead of being regarded as the consciousness of this activity, it is regarded as presupposing the consciousness of the product of this activity, i. e. of the connectedness[70] of the manifold produced by the activity, this consciousness being what Kant calls the synthetical unity of apperception.[71] In the _second_ place, it is plain that Kant's view is not that self-consciousness involves the consciousness of our representations as a connected whole, but that it involves the consciousness of them as capable of being connected by a synthesis. Yet, if it is only because I can connect (and therefore apprehend as connected) a manifold of representations in one consciousness, that I can represent to myself the identity of consciousness in these representations, self-consciousness really requires the consciousness of our representations as _already_ connected; the mere consciousness of our representations as _capable_ of being connected would not be enough. The explanation of the inconsistency seems to lie in the fact that the synthetic unity of which Kant is thinking is the unity of nature. For, as Kant of course was aware, in our ordinary consciousness we do not apprehend the interconnexion of the parts of nature in detail, but only believe that there is such an interconnexion; consequently he naturally weakened the conclusion which he ought to have drawn, viz. that self-consciousness presupposes consciousness of the synthesis, in order to make it conform to the facts of our ordinary consciousness. Yet, if his _argument_ is to be defended, its conclusion must be taken in the form that self-consciousness presupposes consciousness of the actual synthesis or connexion and not merely of the possibility of it. In the _third_ place, Kant twice in this passage[72] definitely makes the act of synthesis, which his argument maintains to be the condition of _consciousness of the identity_ of ourselves, the condition of the _identity_ of ourselves. The fact is that, on Kant's view, the act of synthesis of the representations is really a condition of their belonging to one self, the self being presupposed to be a self capable of self-consciousness.[73]