 Now opponents who deny the existence of moral luck have ways of explaining away these phenomena. When it comes to cases of constitutive luck, like the case of the racist, they can say that we confuse agents’ blameworthiness for their character and attitudes with blameworthiness for their actions that manifest these offending attitudes and for their failure to take steps to eliminate them. On reflection, we can see that we ought to blame the racists only for their actions or omissions, not for the attitudes themselves over which they have no control. Similarly, as we saw earlier, when it comes to resultant luck, moral luck skeptics have a variety of strong alternative explanations of our judgments and emotional responses. It is possible that there is a disagreement here at the level of intuitions: some find it easier on reflection to reject moral judgments that depend on results than others. Further, those accepting resultant moral luck face a challenge of articulating a positive theory of how exactly results affect one’s moral status while at the same time accounting for our intuitions. Sverdlik (1988) argues that it is not obvious how such a challenge can be met.