 Adopting the same general strategy, Moore (1997) identifies still other principles with which the Control Principle might be confused. He points out that when we use the word “luck” in the context of moral assessment, we tend not to mean that the person lacked control over what he did, but rather that what happened was far off of “some moral baseline of the normal” (213). For example, consider two would-be murderers, one of whom fires his gun and hits his target, and the other of whom fires in the same way, from the same distance, and so on, but whose bullet is deflected by an unexpected and unusually strong wind. Moore suggests that the first gunman is not “lucky” in the ordinary sense, even though it is true that whether a hurricane-force wind arose or not was not in his control. According to Moore, there is something intuitively right about morality being immune to luck, but only if we understand “luck” in the sense of “freakishness.” Further, the successful murderer is “in control” of his action in the normal sense of the word “control,” even though he doesn’t control the wind. Thus, while we do care about luck and control in making both moral and legal assessments, they aren’t Nagel’s concepts, on this view. Thus, according to Moore, there is no contradiction in our everyday commitments.