 Compatibilist accounts of moral responsibility, on the other hand, are vulnerable to their own powerful luck objection (N. Levy 2009a, 2011; Haji 2003, 2016; cf. Vargas 2012b). We can divide compatibilist accounts into two main categories: historical and non-historical. Historical accounts are sensitive to the manner in which an agent comes to be the kind of person they are, in the circumstances in which they find themselves (see Mele 1995, 2006; Fischer &amp; Ravizza 1998). If an agent, for instance, decides to donate a large sum of money to Oxfam, historical accounts of moral responsibility hold that it is important how the agent came to have such a generous nature and make the decision they did—for example, did the agent have a normal history and acquire the disposition to generosity naturally, or did a team of neuroscientists (say) engineer them to have a generous nature? Non-historical accounts, on the other hand, maintain that moral responsibility depends instead on non-historical factors—like whether an agent identifies with his/her own desires (Frankfurt 1971) or the quality of an agent’s will (Scanlon 1998).