persist in considering him in this respect also as an appearance. In this view it would no doubt be a contradiction to suppose the causality of the same subject (that is, his will) to be withdrawn from all the natural laws of the sensible world.

But this contradiction disappears, if they would only bethink themselves and admit, as is reasonable, that behind the appearances there must also lie at their root (although hidden) the things in themselves, and that we cannot expect the laws of these to be the same as those that govern their appearances.

The subjective impossibility of explaining the freedom of the will is identical with the impossibility of discovering and explaining an interest * which man can take in the moral law. Nevertheless he does actually take an