  Second, we might say that actual as well as counterfactual levels of effort matter (compare Zimmerman 1993, 226). Rewards should match average effort across different possible worlds. Since Claude’s levels of effort are high whatever his level of talent, Dorothy’s are low whatever her level of talent, and Adam’s and Beatrice’s levels of effort varies with their level of talent, a luck-neutralizing distribution would leave Claude best off, Adam and Beatrice second-best off, and Dorothy worst off. The problem now is that people who actually make the same efforts, i.e., Adam and Dorothy and Beatrice and Claude, are rewarded differently. Beatrice might complain that her level of effort is as high as Claude’s, and yet he gets rewarded more—and he does so, moreover, not solely as a consequence of how he actually conducted himself, but partly as a result of how he would have conducted himself had his level of talent been different from what it in fact is. When we focus on thick, responsibility control luck or thick, responsibility choice luck, it becomes unclear whether this is the right way to neutralize luck. For, on many accounts of responsibility, what I am responsible for depends on properties of the actual sequence of events and not on what I would have done in some counterfactual sequence of events in which my personality differs from the way it actually is. It appears that, to reconcile such thick accounts of luck with neutralizing luck on the basis of counterfactual levels of effort, we would need to endorse a regressive conception of responsibility on which to be responsible for something one has to be responsible for its causes. This would solve the problem of accounting for which distribution neutralizes luck in that, as argued above, it now seems that the only distribution that neutralizes luck is an equal one. However, it would also prevent luck-egalitarians from claiming that people with different levels of talent should be rewarded differently. Hence, while the non-separability of talent and effort does not refute luck-egalitarianism, two ways of resolving the issues it raises generate further problems.