 A natural worry at this point is that the new dispositionalist has simply changed the subject. For it seems clear that, in a perfectly ordinary sense of ability, Frankfurt’s agent lacks the ability to do otherwise. An account of ability which denies this seems to be speaking of some other concept altogether. One way of bringing out what is missing is the idea that there seems to be a connection between my abilities, in the sense of ability that is relevant to free will, and what is up to me. Clarke claims that this sort of connection fails on the new dispositionalist view of ability: