 An action performed in this way would be an akratic action, that is, an action performed while occurrently and de dicto (Rosen 2004: 309) believing that it’s all-things-considered wrong to do it. It thus follows from the regress argument that “the only possible locus of original responsibility is an akratic act” (Rosen 2004: 307), and this entails that every blameworthy action must be either itself an akratic action or the causal upshot of one (Zimmerman [2008: 176] calls the second disjunct ‘the Origination Thesis’). This is the ‘akrasia requirement’ on blameworthiness defended by volitionists. The akrasia requirement is a surprising result with troubling revisionist implications, because when we make ordinary judgments of blameworthiness we rarely (if ever) check to see whether it is met (Zimmerman 2017: 84). According to the argument, however, we should, for if it isn’t met attributions of blame are mistaken. And the problem isn’t merely that the soundness of the argument would force us to take extra steps before blaming others; rather, the problem is that it can be speculated that ignorant wrongdoing very rarely has such non-ignorant (or akratic) origins (Zimmerman 1997: 418; Levy 2011: 131). Moreover, it has been argued that it would be very difficult, or even impossible, for us to ascertain whether the akrasia requirement has been met on any particular occasion (Rosen 2004: 308). In either case, the upshot is that many, perhaps most, of our ordinary judgments of blameworthiness for ignorant wrongdoing are unwarranted.