 Distinguishing between the various notions of moral assessment allows for the possibility that the Control Principle should be read as applying to some, but not to other forms of moral assessment. For example, some argue that there is a perfectly acceptable form of moral luck which does not conflict with the true spirit of the Control Principle, namely, luck in what you are responsible for (e.g., Richards 1986, Zimmerman 2002). For example, it will be readily admitted by many that the successful murderer can be responsible for a death, whereas the one who unsuccessfully attempts murder is not responsible for a death. At the same time, both could be equally responsible, or blameworthy, in degree (Zimmerman 2002, 560) or both could be equal in their moral worth (Richards 1986, 171, Greco 1995, 91). If the most important kind of moral assessment is, say, one’s moral worth, then the Control Principle can be suitably restricted to apply to assessments of moral worth. As will become clear, a number of responses to the problem of moral luck appeal to the general strategy of distinguishing among different forms of moral assessment. Most focus on two families of moral assessment: (i) the family that includes responsibility, blame, and praise for actions and/or for one’s own traits or dispositions, and (ii) the family that includes the notion of the moral worth of an agent and the moral quality of her character. (But see Zimmerman 2006 for a recent discussion of luck and deontic judgments.)