But if the critique has not erred in teaching that the objecta should be taken in a twofold meaning, namely as appearance or as thing in itself; if its deduction of the pure concepts of the understanding is correct, and hence the principle of causality applies only to things taken in the first sense, namely insofar as they are objects of experience, while things in the second meaning are not subject to it; then just the same will is thought of in the appearB ance (in visible actions) as necessarily subject to the law of nature and to this extent not free, while yet on the other hand it is thought of as belonging to a thing in itself as not subject to that law, and hence free, without any contradiction hereby occurring.