In his critique of those determinations he then simply abided by the Humean style of skepticism; that is to say, he fixes on how the 'I' appears in self consciousness, but from this 'I,' since it is its essence (the thing in itself that we want to cognize, he removes everything empirical; nothing then remains but this appearance of the 'I think' that accompanies all representations and of which we do not have the slightest concept It must of course be conceded that, as long as we are not engaged in comprehending but confine ourselves to a simple, fixed representation or to a name, we do not have the slightest concept of the 'I,' or of anything whatever, not even of the concept itself.