What I adduce here is merely meant as an example to make the thing intelligible, and does not necessarily belong to our problem, which must be decided from mere concepts, independently of the properties which we meet in the actual world. Now I may say without contradiction: that all the actions of rational beings, so far as they are appearances (occurring in any experience), are subject to the necessity of nature; but the same actions, as regards merely the rational subject and its faculty of acting according to mere reason, are free. For what is required for the necessity of nature? Nothing more than the determinability of every event in the world of sense according to constant laws, that is, a reference to cause in the appearance; in this process the thing in itself at its foundation and its causality remain unknown. But I say, that the law of nature remains, whether the rational being is the cause of the effects in the sensuous world from reason, that is, through freedom, or whether it does not determine them on grounds of reason. For, if the former is the case, the action is performed according to maxims, the effect of which as appearance is always conform able to constant laws; if the latter is the case, and the action not performed on principles of reason, it is subjected to the empirical laws of the sensibility, and in both cases the effects are connected according to constant laws; more than this we do not require or know concerning natural necessity. But in the former case reason is the cause of these laws of nature, and therefore free; in the latter the effects follow according to mere natural laws of sensibility, because reason does not influence it; but reason itself is not determined on that account by the sensibility, and is therefore free in this case too. Freedom is therefore no hindrance to natural law in appearance, neither does this law abrogate the freedom of the practical use of reason, which is connected with things in themselves, as determining grounds.