 Part of Fischer and Ravizza’s motivation for developing their account of “taking responsibility” was to ensure that agents who have been manipulated in certain ways do not turn out to be responsible on their view. Several examples and arguments featuring the sort of manipulation that worried Fischer and Ravizza have played important roles in the recent literature on responsibility. One of these is Alfred Mele’s Beth/Ann example (1995, 2006b), which emphasizes the difficulties faced by accounts of responsibility that eschew historical conditions. In the example, Ann has acquired her preferences and values in the normal way, but Beth is manipulated by a team of neuroscientists so that she now has preferences and values that are identical to Ann’s. After the manipulation, Beth is capable of reflecting on her new values, and when she does so, she endorses them enthusiastically. But whereas we might normally take such an endorsement to be a sign of the sort of self-governance associated with responsibility, Mele suggests that Beth, unlike Ann, exhibits merely “ersatz self-government” since Beth’s new values where imposed on her (1995: 155). And if certain kinds of personal histories similarly undermine an agent’s ability to genuinely or authentically govern her behavior, then agents with these histories will not be morally responsible. (For replies to Mele and general insights into manipulation cases, see Arpaly 2003, King 2013, McKenna 2004, and Todd 2011; for discussion of issues about personal identity that arise in manipulation cases, see Khoury 2013, Matheson 2014, Shoemaker 2012)