  Some scholars understand these chapters as a departure from the deterministic opinion of Crescas.[26] According to their interpretation, Crescas describes the true conscience of man, wherein the inner self can observe the actions of the deterministic external person and either be happy or unhappy with his or her actions. If the external person does something bad and the inner self is unhappy, it is not truly a sin because the true person does not want to sin. Instead, a deterministic process has coerced the external person into performing the act of sin against his conscience and his true will. According to this interpretation, the inner will of humans is under their control, but the regular will that decides their actions is the conclusion of a deterministic psychological process. Such is the usual interpretation, and in and of itself this interpretation is accurate.  However other scholars understand these chapters as Crescas is that Crescas is not concerned here with finding a morsel of free choice in a highly deterministic world, but is rather addressing a very different problem: He only wants to answer the question of external obligation and the parallel issue of culpability. Back in the fifth chapter, Crescas had described punishment as a natural consequence of sin. After this rational assertion, it would seem that there is no logical difference between a voluntary and involuntary sin in terms of punishment.[27] However, such a lack of moral distinction is unacceptable to Crescas. Therefore, in these chapters he wants to tell us, indeed reassure us, that an externally forced man doesn’t have any punishment for his sin (it is for certain that he is speaking to and about the Jews that were forcibly converted in 1391). According to these scholars in these chapters Crescas is not speaking about how man is ultimately distinct and free of determinist processes of the soul, but rather about how man through this determinist process wants to do good, yet due to some cause, external to the determinist psychologist processes, is forced to sin, and hence is not culpable — if indeed there was such a negative external cause that led to his sinning. Crescas thinks that the retribution of humans is a function of the interior psychological process of choice. If this process exists the man can be reattributed for his act. However if this process does not exist there is no retribution. The fact that choice and will are entirely deterministic in the view of Crescas has nothing to do with retribution. According to this opinion Crescas thinks that the use of will and choice are the criteria for retribution but are not free at all.