Chatton opposed this view. The objects of moral acts can (and often should) be thought of in a far more reduced sense, including only the exterior action of the actor himself, which the intellect approves and which the will then wills (that is, the case of virtuous acts). Circumstances are, properly speaking, variables existing on the perimeter of a moral act, while the objects and goals of acts are, properly speaking, more intimate to the act itself. Chatton admits that sometimes, when the will has a complex object that includes temporal, causal, or locative qualifiers, these ‘circumstances’ can be said in a certain way to be an object of the act. But such conditions, insofar as they are objects of the act, are therefore not in the same way the environment surrounding the act, and so are no longer really circumstances in those cases. There are two practical implications of this point. (1) Ockham writes and argues as though in his ethics he considers only internal factors in moral evaluation, and excludes the external completely, but this result is obtained only by sneaking in external factors through the back door, and building them into the objects of the will, making them internal only by ad hoc stipulation. (2) If, with Chatton and against Ockham, we reject the idea that every act of will must include all its circumstances as a partial object, we thereby make it possible to say that some acts of will are intrinsically good (or bad) no matter what circumstances they are done in. This possibility is important for Ockhamist ethics, because Ockham insists that there is (and indeed that there must be) at least one intrinsically good act of will, which he identifies with loving God for his own sake. But if we always roll the circumstances of an act up with the intended object of the act, then it is possible to make any seemingly virtuous act wicked by ‘in-building’ bad intent, and so no act can be intrinsically virtuous. Chatton constructs this example against Ockham: