 Talbert concedes that if a wrongdoer’s moral ignorance isn’t her fault, it may well be the case that she’s unable to rationally do the right thing. But far from showing that she’s thus blameless, what this shows according to Talbert is that “having subjective rational access to avoiding an action is not a requirement on being properly blamed for that action” (Talbert 2013: 239; cf. Björnsson 2017b: 149). This stands in sharp opposition to one of the volitionists’ central convictions—a conviction that grounds their commitment to the importance of de dicto moral awareness—namely that “It is unfair to blame someone for doing something if he blamelessly believes that there is no compelling moral reason not to do it” (Rosen 2003: 74; see also Levy 2009: 738). Talbert responds to the charge of unfairness by claiming that there is nothing unfair in blaming someone who knowingly (in the factual sense) and deliberately has harmed us, even if we concede that it isn’t reasonable to expect her to have avoided her moral ignorance and acted rightly (Talbert 2013: 238; 2017a: 53. See also Scanlon 2008: 186–8; Arpaly 2003: 172–3; 2015: 155; Harman 2015: 66). However, by divorcing blameworthiness from reasonable expectations about avoiding wrongdoing, Talbert’s position, and that of other quality-of-will theorists, is vulnerable to the charge that it misses the crucial connection between blameworthiness and desert, namely that blameworthy agents deserve certain negative reactions and adverse treatment partly because, and only if, it was reasonable to expect them to do better (FitzPatrick 2017: 33; Levy 2011: 194–5).