 In any case, there is a more fundamental reply to the general strategy of this section: if FSCs, strange as some of them are, are at least coherent, they do point to a conceptual divide between moral responsibility and alternatives. Even if alternatives are needed for responsibility in ordinary circumstances, FSCs, if successful, show that this is a contingent fact. Fallback principles such as PAP-ordinary reveal, at best, that alternatives are usually correlated with responsibility, and tell us little about what it is to be responsible. FSCs could thereby serve an important theoretical role in directing attention away from alternatives to what makes someone responsible for their actions (Fischer &amp; Ravizza 1998: 30; Ekstrom 2000: 184–5).