  Reinach distinguishes between intellectual and volitional deliberation. The former aims at apprehending what is the case, the latter at apprehending what should be done. For example, upon arriving in a concentration camp, an inmate might intellectually deliberate about the odds of successfully escaping. He might decide the odds are low (say 1 in 20) yet still volitionally deliberate about whether he ought to attempt to escape. Of the two, volitional deliberation is psychologically the more complex. Intellectual deliberation tends to culminate in conviction once we apprehend what is the case. In contrast, volitional deliberation has no “automatic” conclusion because the value of an act is subject to modification when it is connected to the real world of consequences. An act that appears highly noble in itself may have such negative consequences that the value of actually undertaking it is modified to a disvalue. For example, while escaping from a concentration camp may be good in itself, it may be a disvalue if escapes are punished through increased torture and killing of remaining inmates. Moreover, even after one rightly discerns the value of an action per se and the value of undertaking a proposed action, experience shows that value perception does not compel either the will or the heart to provide a fitting response. That is, one might decide that escaping is wrong—all things considered—yet still attempt an escape to save one's own life or sanity.