 This reasoning can be extended still further to cover the case of constitutive and even one kind of causal luck. Suppose that Georg does not kill Henrik, and George does kill Henry. Further suppose that “the reason for Georg’s not killing Henrik was that he was too timid, or that he had a thick skin and Henrik’s insults did not upset him in the way that Henry’s insults upset George, or that he was deaf and simply did not hear the insults that Henrik hurled his way. If it is nonetheless true that Georg would have freely shot and killed Henrik but for some such feature of the case over which he had no control, then, I contend, he is just as responsible, in virtue of this fact, as George is” (2002, 565). Zimmerman acknowledges that there are features of one’s constitution that are essential to who one is, although he denies that timidity, thick-skinnedness, and so on count among them. However, if such features are essential, then it will not be true to say that had Georg lacked them, he would have freely killed Henrik. Since Georg is responsible, on Zimmerman’s view, precisely in virtue of such counterfactuals being true, he would be absolved of responsibility if such features were essential to him. For this reason, Zimmerman concedes that “the role that luck plays in the determination of moral responsibility may not be entirely eliminable…” (2002, 575).