Thirdly, what exactly is the underlying line of thought here? In the case of human actions, Swinburne surely holds that one should prevent someone from doing something that would be morally horrendous, if one can do so. Is the idea, then, that while occasional prevention of such evils does not significantly reduce the extent of the moral responsibility of others, if one’s power were to increase, a point would be reached where one should sometimes refrain from preventing people from performing morally horrendous actions? But why should this be so? One answer might be that if one intervened too frequently, people would come to believe that they did not have the ability to perform such actions. But, in the first place, it is not clear why that would be undesirable. People could still, for example, be thoroughly evil, for they could still very much wish that they had the power to perform such terrible actions, and be disposed to perform such actions if they ever came to have the power. In the second place, prevention of deeply evil actions could take quite different forms. People could, for example, be given a conscience that led them, when they had decided to cause great injury to others, and were about to do so, to feel that what they were about to do was too terrible a thing, so that they would not carry through on the action. In such a world, people could surely still feel that they themselves were capable of performing heinously evil actions, and they would contemplate performing such actions, but in the end their sense of the great wrongness of the actions would triumph over their selfish reasons for wanting to perform the actions in question. 