 One problem with this interpretation is that Lucretius does not seem concerned with moral responsibility or the ability to do otherwise. The Latin phrase Lucretius uses for what allows us to “act freely” is libera voluntas, which is often translated as “free will”. But libera voluntas is not something particular to adult humans, who can be held morally responsible for their actions. It is shared by all animals. And libera voluntas is not described as an ability to do otherwise, which allows animals to be accountable for what they do. Instead, libera voluntas is effective agency; it allows living creatures all over the earth to do what they want to do and to advance wherever pleasure leads them (DRN 2.251–260). And in any case, inserting random atomic swerves into one’s mind is an unpromising basis for the production of free and responsible actions; instead, it would seem to result in random and blameless twitches. Let us imagine that after thinking things over, I am getting ready to pick up the phone and accept a job offer, but before I pick up the phone, a series of atomic swerves occur in my mind, and I start singing Queen’s “We Are the Champions” instead. Is the singing a free and responsible action? Or if I do pick up the phone and accept the job, does the possibility that random atomic swerves might have caused me to sing instead help preserve my free will? To the extent that random swerves are involved in action, they seem to undercut our control over our actions, rather than preserve it.