 Non-historical accounts, on the other hand, run into serious difficulties of their own with the epistemic condition on control over action. The epistemic condition maintains that moral responsibility for an action requires that the agent understands that, and how, the action is sensitive to her behavior, as well as appreciation of the significance of that action or culpable ignorance of these facts (N. Levy 2011: ch.5; cf. Rosen 2003, 2004, 2008; Zimmerman 1997, 2009; Vargas 2005a). Because the epistemic condition on control is so demanding and itself subject to the Luck Pincer, non-historical accounts of compatibilism (as well as other accounts that may survive the above arguments) face a serious challenge (see N. Levy 2011, 2009b). Consider cases of non-culpable ignorance. Imagine, for instance, that a 16th century surgeon operates on a patient without washing his hands or sterilizing his equipment, and as a result his patient gets an infection and dies. The surgeon would not be blameworthy in this situation because he was non-culpably ignorant of the risks of non-sterilization, since germ theory was not established until much later. In this and other cases of non-culpable ignorance, the fact that agents are ignorant of the relevant details is frequently a matter of luck—either present luck or constitutive luck or both.