Classical Approaches
The problem goes back at least as far as Plato. Socrates (in Plato's Protagoras) asks precisely how this is possible—if one judges action A to be the best course of action, why would one do anything other than A?
In the dialogue Protagoras, Socrates attests that akrasia is an illogical moral concept, claiming “No one goes willingly toward the bad” (358d). If a person examines a situation and decides to act in the way he determines to be best, he will actively pursue this action, as the best course is also the good course, i.e. man's natural goal. An all-things-considered assessment of the situation will bring full knowledge of a decision's outcome and worth linked to well-developed principles of the good. A person, according to Socrates, never chooses to act poorly or against his better judgment; actions that go against what is best are only a product of being ignorant of facts or knowledge of what is best or good.
Aristotle on the other hand took a more empirical approach to the question, acknowledging that we intuitively believe in akrasia. He distances himself from the Socratic position by locating the breakdown of reasoning in an agent’s opinion, not his appetition. Now, without recourse to appetitive desires, Aristotle reasons that akrasia occurs as a result of opinion. Opinion is formulated mentally in a way that may or may not imitate truth, while appetites are merely desires of the body. Thus opinion is only incidentally aligned with or opposed to the good, making an akratic action the product of opinion instead of reason.
The word ἀκρασία occurs twice in the Koine Greek New Testament. In Matthew 23:25 Jesus uses it to describe hypocritical religious leaders. The Apostle Paul also gives akrasia as a reason for a husband and wife to not deprive each other of sex (1 Corinthians 7:5).
In Edmund Spenser's The Faerie Queene, book II, Acrasia, the embodiment of Intemperance dwelling in the "Bower of Bliss", had the Circe-like capacity of transforming her lovers into monstrous animal shapes.
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“Et in Arcadia ego.
[I too am in Arcadia.]”
—Anonymous, Anonymous.
Tomb inscription, appearing in classical paintings by Guercino and Poussin, among others. The words probably mean that even the most ideal earthly lives are mortal. Arcadia, a mountainous region in the central Peloponnese, Greece, was the rustic abode of Pan, depicted in literature and art as a land of innocence and ease, and was the title of Sir Philip Sidney’s pastoral romance (1590)
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—Henry David Thoreau (1817–1862)