 The second point is that Kant, unlike Hume, believes that the will is not free unless it can be determined by pure reason. This is why he repeatedly insists that the main question concerning freedom is whether pure reason “can be an immediate determining ground of the will, that is, of the causality of a rational being with respect to the reality of objects” (CPrR 5:44–45). Furthermore, Kant holds that this is a question of whether the will can be determined “independently of anything empirical” (CPrR 5:42). For when pure reason determines the will, the latter’s “ground” must be found in “the intelligible order of things” rather than in empirical order (CPrR 5:49). This is why Kant thinks that “the concept of a being that has free will” involves the concept of a “noumenal” cause (CPrR 5:55). Note that Kant’s idea of noumenal causation is not equivalent to what Hume calls the liberty of indifference, which implies a complete absence of causes or necessitation. To appreciate the point, contrast Kant’s view with what Bramhall calls “liberty from necessitation” or “immunity from all... determination.” Unlike Bramhall, Kant seems to think that the will is free if, and only if, it is necessitated. But the will must be necessitated by the right sort of thing and in the right way: namely, by pure reason rather than by an antecedent event whose causal impact on the will could be described by an empirical law. That is, the will is free if and only if can be determined by pure reason, which lies outside the realm governed by empirical laws.