 In reply, the weakened internalist argues that it’s false that only occurrent beliefs play a role in the reasons for which one acts, and so it’s false that an occurrent belief concerning wrongdoing is necessary for knowingly doing wrong (Peels 2011: 581–2). Take a non-moral example first: one can decide to go to the park because one occurrently believes that a break from work is in order, while also (albeit dispositionally) believing that the park is a nice place, that one’s friends frequently gather at the park, that there are often amusing performances taking place there, etc. All these beliefs can play a role in the reasons for which one decides to go to the park, even though they are dispositional rather than occurrent. Something similar holds in cases of wrongdoing: returning to our example, suppose that while John is preparing his attack on Mary, the only beliefs he occurrently holds concern various aspects of his plan and ways of carrying it out undetected. Still, he may hold the dispositional belief that what he is planning to do is wrong and, just as in the park example, this belief can play a role in the reasons for which he does wrong (for instance, John may decide to proceed with this plan despite dispositionally believing it’s wrong to do so). It thus seems that John is blameworthy despite his belief about wrongdoing not being occurrent (Timpe 2011: 23; Levy 2014: 31). If this is correct, then clear-eyed akrasia isn’t necessary for blameworthiness.