 It is possible to take this thought still further and argue that it is reasonable to expect and perhaps even demand that one who kills the child respond in a different way from the other. For example, Wolf argues that there is a “nameless virtue” which consists in “taking responsibility for one’s actions and their consequences” (2001, 13). It is the virtue of taking responsibility in some sense for the consequences of one’s actions, even if one is not responsible for them. In some ways it is akin to the virtue of generosity in that it “involves a willingness to give more…that justice requires” (14). To take another example, Richards suggests that we often have negative feelings about those who cause harm, even when we realize that they are not deserved, and that these can be feelings we ought to have. For example, it ought to be distressing for a parent to encounter a girl who accidentally dropped your baby, even if you know that no one could have held on (1986, 178–79). The feelings that both agents and observers naturally do or even ought to have can easily be confused with judgments that commit us to the existence of moral luck. Yet once we distinguish these legitimate feelings from moral judgments, we can and should eliminate the judgments that entail a commitment to moral luck. Again, this strategy is most naturally applied to resultant luck.