 But this definition of incompatibilism has a surprising consequence. Suppose, as some philosophers have argued, that we lack free will because free will is conceptually or metaphysically impossible, at least for nongodlike creatures like us (Taylor 1962; G. Strawson 1986, 1994). If these philosophers are right, there are no free will worlds. And if there are no free will worlds, it follows that there are no deterministic free will worlds. So if free will is conceptually or metaphysically impossible, at least for creatures like us, it follows that incompatibilism (as we have just defined it) is true. But this doesn’t seem right. If it is conceptually or metaphysically impossible for us to have free will, then we lack free will regardless of whether determinism is true or false. And if that is so, then the incompatibilist cannot say the kind of things she has traditionally wanted to say: that the truth or falsity of determinism is relevant to the question of whether or not we have free will, that if determinism were true, then we would lack free will because determinism is true, and so on.