 And indeed things can get worse, for volitionists claim that this argument applies to all kinds of ignorance, not just factual ignorance as in John’s example (Zimmerman 1997: 423; Rosen 2003; 2004: 304; Levy 2011:  118–23).[5]  Consider a variant of the case in which John is aware that pressing the button will activate the treadmill and foresees as well that doing so might cause Mary to fall and sustain an injury (and even intends this to be the case). But suppose that John doesn’t believe, and so isn’t aware, that harming Mary is wrong, perhaps because he was raised in an extremely sexist society in which it’s widely assumed that men are allowed to harm women in response to perceived threats to their manhood (think of the many places in which ‘honor killings’ against women are still considered acceptable). In this variant, John acts from moral ignorance, not factual ignorance, and yet volitionists claim that since John is unaware that what he’s doing is wrong, the argument applies to him in this variant as well: he is blameworthy for his action only if he is blameworthy for his (moral) ignorance, and he is blameworthy for the latter only if it derives from a blameworthy benighting act, such as knowingly refusing to question his sexist beliefs. If these conditions aren’t met, volitionists claim that John is excused, because according to them non-culpable ignorance, be it factual or moral, always exculpate. This is what Rosen (2003) calls the ‘Parity Thesis’. (Husak 2016 offers a book-length defense of the idea that legal ignorance also excuses, which has several points in common with the volitionists’ position. See Yaffe 2018 for criticism.)