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But, according to Zimmerman, we must distinguish betweenscope and degree of responsibility, where scopecaptures what one is responsible for and degree captures howresponsible or blameworthy one is. Though one of the two men isresponsible for more, both men are responsible to the samedegree, and it is this latter kind of moral assessment to which theControl Principle ought to apply. For when it comes to cases like thoseof resultant luck in which we want to hold people responsible, we canfind something to hold them responsible for, namely, theirplans or intentions or attempts. However, when it comes to cases ofcircumstantial luck, such as the Nazi collaborator and hiscounterpart, there are no counterpart plans or intentions or attemptsthat have simply failed to come to fruition. Zimmerman suggests thatthere is nothing that we hold the counterpart responsible for; in thiscase, the scope of the agent’s responsibility is 0.
We can appropriately judge peoplevicious or otherwise bad, even as we withhold judgments ofaccountability and culpability. Further, those accepting resultantmoral luck face a challenge of articulating a positive theory of howexactly results affect one’s moral status while at the same timeaccounting for our intuitions. One strategy for rejecting the Control Principle turns Nagel’sargument on its head by taking as a starting point ordinary judgmentsand reactions that reveal our implicit rejection of the ControlPrinciple.
The counterpart has exactly the samedispositions as the Nazi sympathizer, but lives a quiet and harmlesslife in Argentina. According to this line of reasoning, while it istrue that the counterpart is not responsible for the samedeeds as the Nazi sympathizer, he should be judged precisely for whathe would have done. Richards argues that we do judge people for whatthey would have done, but that what they do is often our strongestevidence for what they would have done.

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Thus,according to Moore, there is no contradiction in our everydaycommitments. Before turning to the approach of accepting the existence of moralluck, it remains to consider the view ascribed earlier toWilliams’ “Postscript” (1993). ExtractingWilliams’ position on “Moral Luck” is a notoriouslydifficult task, made easier only by Williams’ own acknowledgmentin the “Postscript” that his original article “mayhave encouraged” some misunderstandings (251). Many commentatorshave read Williams as advocating the position that moral luck existsand is deeply threatening to morality.

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• It is the virtue of takingresponsibility in some sense for the consequences of one’sactions, even if one is not responsible for them.
• Unfortunately, progress resets every three months, which isn’t the most convenient for players, but on the other hand it keeps you on your toes.
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• It might be stipulated that the exerciseof the particular causal power to cause intentions simply is anexercise of control, but we need further details to see that thechallenge has not been stipulated away.
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BernardWilliams writes, “when I first introduced the expressionmoral luck, I expected to suggest an oxymoron”(Williams 1993, 251). Indeed, immunity from luck has been thought bymany to be part of the very essence of morality. And yet, as Williams(1976) and Thomas Nagel (1979) showed in their now classic pair ofarticles, it appears that our everyday judgments and practices commitus to the existence of moral luck.

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• Forexample, Wolf argues that there is a “nameless virtue”which consists in “taking responsibility for one’s actionsand their consequences” (2001, 13).
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• In these cultures, human sacrifice (both of willing volunteers and captured enemies), as well as self-sacrifice by means of bloodletting, could possibly be seen as a way to propitiate the gods and earn favor for the city offering the sacrifice.

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Since whetherone receives this training is at least to some extent beyondone’s control, one’s ability to live a virtuous life isdeeply dependent on luck. Second, the fact that being a virtuousperson requires the performance of certain kinds of activities meansthat the world must cooperate in various ways in order for one to betruly virtuous, and so be truly happy. Aristotle writes that happiness“needs the external goods as well; for it is impossible, or noteasy, to do noble acts without proper equipment” (1984 NE 1099a31–33). For example, in order to engage in acts of generosity,one must have resources at one’s disposal to share. And sincehaving the right equipment is at least to some extent a matter ofcircumstantial luck, the value of one’s life itself will dependin part on what is not in one’s control. On one interpretationof Aristotle, luck enters into the account in yet a third way.
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