"Externality" is a different phenomenon from akrasia and doesn't always come with it. The set of desires and actions from which one feels alienated isn't always the same as the set of desires and actions of which one disapproves. It has been pointed out that you can disapprove of something inside yourself but still experience it as yours ("damn it, here I go again!"). In addition, you can approve of something inside yourself but feel like it's not yours ("when the emergency sirens went off, it was as if someone calmer and more reasonable took over and knew just what to do").

Sometimes we deliberate - for example when we plan a long trip or - if we are not math wizards - when we solve long division problems. However, if we deliberated every time we acted we would never get through the day. Most of the time, we act for reasons without deliberation. I am not just talking about cases of simple, habitual action, like brushing your teeth, but also about more sophisticated action.

For those of us who want to have control over all our mental states, compatibilist substitutes - such as desiring what we desire to desire - will always be like being told, when you desperately want there to be a God, that yes, God exists, as God is simply the good within people.

I am not committed in any way to the traditional concept of character - the concept of "character trait" as involving predictable behavior. I am committed to a view in the neighborhood - the view that the moral worth of one's actions depends on the quality of will expressed in them.

Other things being equal, ill will is worse than moral indifference (as in causing suffering for money vs causing suffering to cause suffering), though things are rarely equal.

If I am told my loving you had to happen because of some Freudian stuff about my childhood, that might be degrading or deflationary, but if I am told it had to happen because you are such a wonderful person that I couldn't possibly resist your charms, or because we are so incredibly compatible, then necessity seems very romantic.

The fact that only humans above a certain age can be morally virtuous, rather than babies or cats, means that that being moral requires some cognitive ability. If virtue is about desires, it is worth remembering that you can't desire some things without being able to conceive of them. Suppose a virtuous person will desire to make people happy and desire to tell the truth. You can't desire to make people happy without having the concept "happy" and you can't desire to be truthful if you don't have have the concept "lie", so a cat or a baby cannot desire these things.