 Frankfurt’s aim was to make it easier to defend the claim that moral responsibility is compatible with determinism and there is a case to be made that he was successful or, at least, successful against the “Source” incompatibilists who were convinced by his argument (Fischer 2003, Sartorio 2016). But there has been a cost. Our interest in free will is not limited to our interest in moral responsibility. Compatibilism has historically been charged with being “a wretched subterfuge” and a “quagmire of evasion”. Determinism seems prima facie incompatible with genuine choice and the ability to do otherwise, and while there was a time when the philosophical consensus was that the incompatibilist is guilty of some simple confusion or mistake akin to the fatalist’s mistake, this is no longer the case, thanks to the Consequence argument (to be discussed later). The influence of Frankfurt’s argument (and his other essays, especially Frankfurt 1971) has been so great that most compatibilists have turned their attention away from the free will/determinism problem and focused exclusively on problems about moral responsibility (and related topics, like blame, desert, and punishment). The term ‘compatibilism’ is now often used to refer to a thesis about moral responsibility—that the freedom sufficient for moral responsibility is compatible with determinism (Pereboom 1995), that the existence of actions free in the sense required for moral responsibility is compatible with determinism (Markosian 1999), that the unique ability of persons to exercise control in the manner necessary for moral responsibility is compatible with determinism (McKenna 2004b [2015]). The literature on the traditional problem of free will and determinism is dominated by incompatibilists. There is a growing consensus that the incompatibilist is right: if our universe is a deterministic one, we never have the ability to choose and do anything other than what we actually do.