 In Edwards' opinion, libertarianism's specious aura of plausibility is grounded in a systematic confusion of “philosophical” and “vulgar” (ordinary) usage. For example, in ordinary usage something (e.g., remaining seated) is said to be “necessary to us…when we can't help it, let us do what we will” (Freedom of the Will, 1754; Edwards 1957–, vol. 1, 150). Causal necessity doesn't entail “vulgar necessity,” however. Ingrained habits, deeply felt resentment, and the like may causally necessitate a malicious action. It doesn't follow that the agent wouldn't have refrained from acting maliciously if she had chosen not to act maliciously. Hence, the fact that she was causally unable to act other than she did does not imply that she was unable to do so in the “vulgar” or ordinary sense. Libertarians are therefore mistaken in thinking that because vulgar necessity excuses, so does causal necessity. Again, ‘freedom’ or ‘liberty’ in common speech refer only to “that power and opportunity for one to do and conduct as he will, or according to his choice,” and contains no reference to the “cause or original” of the act of will (Freedom of the Will, 1754; Edwards 1957–vol. 1, 163–64). Hence, that liberty in the ordinary sense is essential to moral agency does not entail that contra-causal freedom is. It is also important to note that action in the ordinary sense is “some motion or exertion of power, that is voluntary, or that is the effect of the will…[the term is] most commonly used to signify outward actions” (Freedom of the Will, 1754; Edwards 1957–, vol. 1, 346). Improperly extending the term ‘action’ to movements of the will has led some libertarians to conclude that since external behavior must be preceded by an act of will to be voluntary, and an appropriate object of moral appraisal, so too must acts of will. A consequence is the libertarian's misleading talk of the will's self-determination.