 One major textual hurdle for Allison’s “epistemic” reading of transcendental idealism is the various passages in which Kant describes things in themselves as more fundamental, more ontologically basic, than appearances, or describes things in themselves as the grounds of appearances. Allison appears to reverse this relation of dependence because things in themselves (objects from the relatively abstract transcendental perspective) are an abstraction from appearances (objects from the more determinate empirical perspective). Ameriks (1992: 334) raises this objection, and Allison (2004: 45) replies to it. Allison does not offer an alternate reading of the relevant texts, but instead points out that, in the case where the relative fundamentality of the phenomenal and noumenal is most important to Kant, namely the freedom of the  will,[47]  Ameriks’ objection assumes, once again, that there is some fact of the matter as to whether we are free or not, and this is to be settled by determining whether we are free at the most fundamental level (the noumenal level, on Ameriks’ reading). Once again, the coherence of Allison’s reading rests on the premise that there is no standpoint-independent perspective on reality (see the supplementary entry:  Allison on Transcendental Realism and Transcendental Idealism).