Finally, since Kant invokes transcendental idealism to make sense of freedom, interpreting his thinking about freedom leads us back to disputes between the two-objects and two-aspects interpretations of transcendental idealism. On the face of it, the two-objects interpretation seems to make better sense of Kant’s view of transcendental freedom than the two-aspects interpretation. If morality requires that I am transcendentally free, then it seems that my true self, and not just an aspect of my self, must be outside of time, according to Kant’s argument. But applying the two-objects interpretation to freedom raises problems of its own, since it involves making a distinction between noumenal and phenomenal selves that does not arise on the two-aspects view. If only my noumenal self is free, and freedom is required for moral responsibility, then my phenomenal self is not morally responsible. But how are my noumenal and phenomenal selves related, and why is punishment inflicted on phenomenal selves? It is unclear whether and to what extent appealing to Kant’s theory of freedom can help to settle disputes about the proper interpretation of transcendental idealism, since there are serious questions about the coherence of Kant’s theory on either interpretation.