 Obligatoriness is completely different. It looks initially as if obligatoriness – being what one ought to do – is another monadic property, distinct from goodness. If it is, the only things that can have this property are acts. The motive with which an act is done is irrelevant to its obligatoriness; one can do what one ought for the wrong reason, or from a bad motive (11–12). Agents cannot have obligatoriness, and nor can outcomes. And to think of an action (in Prichard’s official sense) as obligatory is just evidence of confusion. If an action is what one ought to do, it is because the act involved, the origination, is what one ought to do. Motives themselves cannot be morally right or wrong. Nor can one have an obligation to act from a certain motive, for two reasons. First, one is not able to choose to have a motive, and one can only have an obligation to do something that one is capable of choosing to do or not to do. In general, we either have certain motives or we don’t, and there is not a lot that we can do about it. (We can, of course, try to train ourselves up so that we are in a better position next time.) Second, when we choose an action, the motive for which we will act if we do so act is already given (12). There is not, and cannot be, a separate motive for which we will choose the action. The motive for choice is the motive for acting.