 Some of those engaged in the free will debate have denied the existence of causal, and perhaps also of constitutive, moral luck by offering a distinctive metaphysical account of human agency. (See, for example, Chisholm, Taylor, Clarke, and O’Connor. See also Pereboom who argues that such an account is coherent, but not true.) The view is known as “Agent-Causal Libertarianism,” and the basic idea is that agents themselves cause actions or at least the formation of intentions, without their being caused to do so. Thus, the agent herself, exercising her causal powers, is an undetermined cause of her intentions. On some agent causal views, only the agent, as opposed to events caused by other events is the cause of the intention (e.g., O’Connor), while on another view, the agent acts in tandem with events that probabilistically cause the action (Clarke 1993). Particularly on the first sort of view, we seem to avoid the conclusion that our actions must depend on causal factors that are beyond our control. At the same time, it is not clear exactly how the move to agent causation is supposed to restore the kind of control we seek. For we might ask why we should consider the agent cause in control of her actions, while we can imagine that other substance causes (e.g., tables or billiard balls) would not be in control of what they cause. It might be stipulated that the exercise of the particular causal power to cause intentions simply is an exercise of control, but we need further details to see that the challenge has not been stipulated away. (See Clarke 2005 and Mele 2006 for recent discussions of agent causation and luck.) It is also important to note that Agent-Causal views are consistent with actions and even intentions depending in part on factors beyond one’s control, such as the reasons people have available at the time of decision or action.