 However, Windelband concedes that this analysis does not exhaust our concept of freedom since there is not merely a theoretical, but also a normative use of the concept. In this context, Windelband acknowledges the attraction of the Kantian argument that moral responsibility is possible only if we have transcendental free will and with it the capacity for genuine alternatives: we could act differently given the same circumstances. But Windelband rejects the project of grounding human freedom in a noumenal world. He thinks that Kant’s distinction between an intelligible noumenal self that is the uncaused cause of our actions, and a deterministic empirical world as constructed by our understanding reproduces the same problems that earlier metaphysical accounts of freedom had encountered. He discusses two problems in particular.