 Thus my representation of the identity of the subject comes about “only in so far as I conjoin one representation with another, and am conscious of the synthesis of them” (B133). This consciousness is profitably interpreted as conscious awareness not of the act or process of synthesis itself, but rather of the unity that is its outcome (Strawson 1966: 94–6; Dicker 2004: 133–4)). What sort of unity must I consciously recognize among my representations that would account for my representation of this identity? Note that it is not plausibly co-consciousness, for I represent the subject as identical for self-attributed representations that are not co-conscious, so actual co-consciousness could not explain generally how I represent this sort of identity. A credible alternative is that the unity consists in certain intimate ways in which representations in a single subject are typically related. Arguably, the essential feature of this unity is that a single subject’s representations be inferentially and causally integrated to a high degree, and in this respect they are unified in a way in which representations possessed by discrete subjects are not. Alternatively, several commentators have argued that the relevant unity might be a temporal order among my representations, thereby linking the B-Deduction with the arguments of the Second Analogy and the Refutation of Idealism (Guyer 1977: 267; Dicker 2004: 137–44). A concern about this route is that a cognitive sensitivity to the time-ordering of representations does not obviously facilitate our representing them as belonging to a single subject (Brueckner 1984: 199–208). By contrast, when mental states fail to exhibit inferential and causal integration, as in the case of multiple-personality disorder, we have a tendency to posit multiple subjects, while we do not do so when such integration is present.