 Kant did. His perception was facilitated by a series of attacks on Leibniz’s disciple Christian Wolff by theologians alarmed by what they saw as the horrific consequences of Sufficient Reason, attacks that led to Wolff’s banishment from the University at Halle. Leibniz’s “spiritual automaton,” moved by its presentations, has a freedom, Kant claims in his second critique, the Critique of Practical Reason, that is only “psychological and comparative.” If Leibniz is right, we have no more than a “freedom of the turnspit” (5: 97), wound up to run by itself. In that case, Kant thought, man is a “marionette” (5:101), and morality is but a figment of the imagination. To know that the moral law is not a figment and is genuinely binding, it might seem that we would have to know that we have the power to redirect the forces of nature. Of course we cannot know this, but, on the other hand, we cannot prove that no such power exists. [See the entry on  Kant  (Sect 5.2) and the entry on  Kant’s moral philosophy  (Sect. 10).]