 Parallel points apply with praise. Someone like the Gauguin of Williams’ story can be seen as taking a choice of the demands of art over the obligations of family life which will be praiseworthy or blameworthy depending on how it turns out (“The only thing that will justify his choice will be success itself”, 1981: 23). Here success or failure is quite beyond Gauguin’s voluntary control, and thus, if the morality system were right, would have to be beyond the scope of praise and blame as well. A fault-line in our notions of praise and blame is revealed by the fact that, intuitively, it is not: the case where Gauguin tries and fails to be an artist is one where we condemn him “for making such a mess of his and others’ lives”, the case where he tries and succeeds is, very likely, one where we say, a little grudgingly perhaps, “Well, all right then — well done.” We have the morality system’s narrow or “pure” versions of these notions, in which they apply only to (a narrow or “pure” version of) the voluntary; but we also have a wider version of the notions of praise and blame, in which they also apply to many things that are not voluntary on any account of the voluntary. Williams’ thesis about moral luck is that the wider notions are more useful, and truer to experience. (For a sustained defense of Williams on these basic points, see Joseph Raz “Agency and Luck”)