 Upon reflection, it seems that we morally assess people differently for what they do (or who they are) when their actions and personal qualities depend on luck of all kinds. And it is not only in unusual cases like that of would-be murderers that people are subject to the various types of luck. For example, whether any of our intentions are realized in action or not depends on some factors outside of our control. Thus, if resultant luck undermines our assessments of moral responsibility, as the Control Principle suggests, then many of our everyday judgments ought to be abandoned. Still, applying the Control Principle to resultant luck continues to leave open the possibility that we are correctly assessed for things like our intentions, just not for the results of our intentions. But consideration of the other sorts of luck leads to more and more global skepticism about moral assessment. For example, circumstantial luck affects even our intentions, so it seems that we cannot be assessed in virtue of our intentions. Once again, though, we might still be able to retain the idea that we are morally assessable for something, even if only for what we would have intended in various situations. But reflection on constitutive luck and causal luck can make it seem as though we cannot be properly assessed for anything we do. For if who we are and therefore what we would have done are themselves subject to luck, then according to the Control Principle, we cannot be properly assessed even for those things. What is left as an object of assessment? As Nagel puts it, “[t]he area of genuine agency, and therefore of legitimate moral judgment, seems to shrink under this scrutiny to an extensionless point” (1979, 66.) He goes on,