 Zimmerman begins where Richards leaves off, proposing to pursue “the implications of the denial of the relevance of luck to moral responsibility” to their “logical conclusion” (2002, 559). With the possible exception of some kinds of constitutive luck, Zimmerman rejects the possibility of moral luck of all four kinds while proposing a coherent picture of moral assessment. He rejects the possibility of resultant luck by first acknowledging that a man who (by luck) succeeds in his plan to cause harm is responsible for more things than one who (by luck) fails to carry out an identical plan. But, according to Zimmerman, we must distinguish between scope and degree of responsibility. Both men are responsible to the same degree, and it is this kind of moral assessment to which the Control Principle ought to apply. When it comes to circumstantial luck, things are more difficult. For when it comes to cases like those of resultant luck in which we want to hold people responsible, we can find something to hold them responsible for, namely, their plans or intentions or attempts. However, when it comes to cases of circumstantial luck, such as the Nazi collaborator and his counterpart, there are no counterpart plans or intentions or attempts that have simply failed to come to fruition. Zimmerman suggests that there is nothing that we hold the counterpart responsible for; in this case, the scope of the agent’s responsibility is 0. But we can and should still hold him responsible to the same degree as the Nazi sympathizer. He is responsible tout court even if he is not responsible for anything (2002, 565). He is responsible in the sense that his moral record is affected for better or worse in virtue of something about him. For there is something in virtue of which he is responsible, namely, his being such that he would have freely performed the very same wrong actions had he been in the same circumstances as the Nazi sympathizer.