  To this end, William names the elements of a fairly complex moral psychology: vice, desire/lust, pleasure, will, intention, and consent. Any or all of these elements might play a role in sinful behavior. Vice itself is not necessarily bad, since the vices are not acquired habits but inborn dispositions. Vices incline us to bad behavior but do not necessarily compel the will: there is no sin unless we consent to the behavior the vice inclines us toward (Sen 278.10). Carnal desire, lust, and pleasure, on the other hand, are always morally bad. William writes extensively about sexual lust and pleasure, especially as they are involved in the transmission of original sin. Before the fall, sex was no more pleasurable than "putting your finger in your mouth" (Sen. 254). In our fallen condition, however, lust and pleasure can never be removed from the act. Because our "ability" to experience this pleasure is the result of original sin, the pleasure itself is always culpable. Consent to a sexual act under the proper circumstances—e.g., between lawful spouses for the purpose of procreation—only lessens the gravity of the sin (Sen 255; 246).  In William's moral psychology, will, intention, and consent are the undifferentiated elements of voluntary action. These play the most significant role, but sin is not exclusively in the will, consent, or intention.