  Another sort of skepticism challenges whether the broad project of holding people responsible for their chosen luck but not for their unchosen luck really makes sense, because unchosen luck of genetic inheritance and early socialization fixes the individual's choice-making and value-selecting abilities. What one chooses, bad or good, may simply reflect the unchosen luck that gave one the ability to be a good or a bad chooser. Suppose for example that Smith chooses to experiment with cigarettes and heroin, and these gambles turn out badly in the form of contraction of lung cancer and long-term hard drug addiction. He is then far worse off than others, but his bad fortune comes about through his own choice—hence is not compensable according to Dworkinian equality of resources. But that Smith chooses these bad gambles and Jones does not may simply reflect the unchosen bad luck that Smith had in his genetic inheritance and early socialization. So holding him fully responsible for the fortune he encounters through chosen gambles may make no sense if we follow through the underlying logic of the Dworkin proposal itself. This takes us back to welfarist equality conceptions, which the resourcist theorist wishes to steer away from at all cost (Roemer 1985 and 1986).