 Besides force, another excusing condition is non-culpable ignorance of particular matters of fact regarding the circumstances of the action. If my mother’s joints are aching, and I bring her some Tylenol capsules that, unbeknownst to me, have been laced with cyanide, I should not be blamed for her death. Even though my action of bringing the capsules has an “internal origin”, I did not willingly kill my mother—rather, it was inadvertent, and my action evinces no malevolent desires or character flaws. (Nonetheless, says Aristotle, I should regret what I have done and feel pain at it. If I do not, then something is wrong with me, and so the action is not entirely involuntary, but “non-voluntary” (NE 3.1 1110b18–24).) But not all ignorance excuses. For instance, if I willingly get drunk, and therefore I don’t notice a stop sign and end up inadvertently harming somebody when I run the stop sign, I am responsible for putting myself into the state of ignorance, and hence responsible for my subsequent actions. Also, Aristotle believes that ignorance of what is good and bad does not excuse a person. If I am depraved enough, I might sincerely believe that I am doing nothing wrong when I poison my mother, that I am simply being savvy and appropriately ruthless in pursuing my self-interest. That kind of ignorance, says Aristotle, is what makes people vicious, and being a bad person isn’t an excuse for acting badly (NE 3.1 110b28–1111a2). (As we shall see, Aristotle believes that people are at least partly responsible for their own characters.)