 This explains why happiness is not universal, but not why freedom is universal. By “freedom” in political philosophy, Kant is not referring to the transcendental conception of freedom usually associated with the problem of the freedom of the will amid determinism in accordance with laws of nature, a solution to which is provided in the Third Antinomy of the Critique of Pure Reason. Rather, freedom in political philosophy is defined, as in the claim above about the only innate right, as “independence from being constrained by another’s choice”. His concern in political philosophy is not with laws of nature determining a human being’s choice but by other human beings determining a human being’s choice, hence the kind of freedom Kant is concerned with in political philosophy is individual freedom of action. Still, the universality of political freedom is linked to transcendental freedom. Kant assumes that a human being’s use of choice (at least when it is properly guided by reason) is free in the transcendental sense. Since every human being does enjoy transcendental freedom by virtue of being rational, freedom of choice is a universal human attribute. And this freedom of choice is to be respected and promoted, even when this choice is not exercised in rational or virtuous activity. Presumably respecting freedom of choice involves allowing it to be effective in determining actions; this is why Kant calls political freedom, or “independence from being constrained by another’s choice”, the only innate right. One might still object that this freedom of choice is incapable of being the basis of a pure principle of right for the same reason that happiness was incapable of being its basis, namely, that it is too vague in itself and that when specified by the particular decisions individuals make with their free choice, it loses its universality. Kant holds that this problem does not arise for freedom, since freedom of choice can be understood both in terms of its content (the particular decisions individuals make) and its form (the free, unconstrained nature of choice of any possible particular end) (6:230). Freedom is universal in the proper sense because, unlike happiness, it can be understood in such a way that it is susceptible to specification without losing its universality. Right will be based on the form of free choice.