 Since non-culpable ignorance is responsibility-undermining and much more common than philosophers typically think, it gives additional force to the Luck Pincer. Thanks to luck, distant or present, agents who perform wrongful actions typically lack freedom-level control over their actions because they fail to satisfy the epistemic condition on such control (N. Levy 2011: 115–16). In cases of unwitting wrongdoing, there often is no plausible candidate for a culpable benighting action that could ground blameworthiness (N. Levy 2011: 131). Furthermore, it is often the case that we cannot reasonably demand of agents that they do not act in ways that express their epistemic vices (N. Levy 2011: 126). When an agent does not see that she is managing her moral views badly, it would be unfair to blame her for doing wrong if she had no internal reasons for omitting her bad behavior. This is because, when an agent is managing her moral views badly from the point of view of objective morality, it is often the case that her subjective moral values and beliefs—which ex hypothesi she does not know are wrong—are governing herself in a perfectly rational and consistent way. Since these internal moral values and beliefs are themselves a matter of luck—either present, constitutive, or both—we once again arrive at the Luck Pincer. It would seem, then, that present luck, constitutive luck, or both, swallows all, and both libertarian and compatibilist accounts fail to preserve moral responsibility.