 Naturally, a Sidgwickian position on the venerable free will issue is bound to be controversial, and recent work on the Sidgwick/Kant comparison has brought out how divided commentators continue to be on this matter (Crisp 2015; Skelton 2016; Paytas 2018). Moreover, there has also been significant controversy over just how internalist Sidgwick’s account of moral motivation actually was. On balance, he held that the dictates or imperatives of reason were “accompanied by a certain impulse to do the acts recognized as right,” while admitting that other impulses may conflict (Sidgwick 1874 [1907: 34]). Brink (1988, 1992) has urged that some of Sidgwick’s chief arguments make better sense if he is construed, in externalist fashion, as allowing the possibility that one may have good reasons not to be moral. But Sidgwick’s moderate, qualified internalism seems plain and plausible enough to most commentators (Schultz 2004; de Lazari-Radek &amp; Singer 2014; and Crisp 2015).