  Setting to the side the details of Dworkin's construction, we can ask about the prospects of the general project he pursues. The starting point, which some had considered prior to Dworkin's contribution, is to consider what we should count as an equal distribution when people have different goods and they have different preferences over these goods. The basic idea is to treat as an equal distribution of resources one which no one prefers to alter—no one prefers any other person's pile of resources to her own. This fairness test does not require interpersonal comparison of welfare, hence has an appeal if interpersonal comparison is incoherent or ethically problematic. No-envy is not generally satisfiable, but there is a family of fairness norms that could be construed as egalitarian criteria for assessing distributions and that is resourcist in the basic sense of eschewing interpersonal welfare comparisons. Suppose we can separate for each person her features for which she should be held responsible and her features for which she should not be held responsible. One fairness norm says that egalitarian transfers should not vary depending on people's features for which they should be held responsible. Another fairness norm says that people with the same features for which they should be held responsible should be treated the same. In the general case, we cannot fulfill both of these norms, but a whole gamut of compromises between them can be identified and have been studied (mainly by economists). The Dworkin view occupies just one point in a large space of possibilities. As is already evident, some of these criteria relax to some degree (or even entirely dispense with) the Dworkin insistence on personal responsibility—the idea that each person is responsible for her choices in the sense that no one is obligated to make good the shortfall in her condition if her choices turn out badly. (Dworkin's account has an extra wrinkle here: each person is responsible for her ambitions and what flows from them, and one's ambitions are one's desires that one is glad to have, does not repudiate). The vision of personal responsibility that is integral to Dworkin's approach does not characterize the broader family of resourcist distributive fairness doctrines that eschews interpersonal welfare comparisons and investigates variants of the no-envy test (see Fleurbaey 2008 for an accessible survey and somewhat skeptical exploration, and Varian 1974 for an early contribution).