  It has been argued that both the control-based and choice-based thick notions of luck are too broad. Most people neither control nor choose their religion, yet it seems odd to ask for compensation for feelings of guilt engendered by religious belief on the grounds that it is a matter of bad luck that one holds those beliefs (Scanlon 1975; Cohen 2011, 33–37). To accommodate this intuition G. A. Cohen introduces the notion of counterfactual choice. One can explain this notion with the following claim: