 The second stage of the argument of §16 highlights another implication of the claim that “the empirical consciousness, which accompanies different representations, is dispersed and without relation to the identity of the subject” (B133): that Hume’s theory lacks the resources to account for my representation-relation to the identity of the subject; that is, this view cannot explain how I can “represent to myself the identity of the consciousness in [i.e. throughout] these representations” (B133) (for an opposing view see Dickerson 2004: 95–8). We might imagine several kinds of explanation for my representation of this identity. One candidate is that inner sense allows me to represent this identity: the way I represent the sameness of the subject is akin to how I commonly represent the identity over time of ordinary objects – by a cognitive sensitivity to similarities among the intrinsic properties represented. However, Kant and Hume concur that this is not how I might represent the identity of the apperceiving subject, since they agree that by inner sense I cannot represent any intrinsic properties of such a subject. A second kind of explanation, which Kant endorses, is that I have an indirect way of representing this identity. This representation must instead depend on my apprehending a feature of my representations (or elements of them) (Allison 1983: 142–4; Guyer 1977: 267, 1987: 133–39; Patricia Kitcher 2011: 147). The appropriate feature is a type of unity or ordering of these states. The idea is that if the representations I can attribute to myself possess a unity of the right kind, and if I apprehend or am cognitively sensitive to this unity, then I will be able to represent the apperceiving subject of any one of them as identical with that of any other.