 The main problem with historical accounts is that they cannot satisfactorily explain how agents can take responsibility for their constitutive luck. The problem here is analogous to the problem raised by manipulation arguments (N. Levy 2009a, 2011). Manipulated agents are the victims of (very bad) luck: the manipulation is significant for them, they lack control over its (non-) occurrence, and it is chancy, in as much as there are nearby possible worlds in which the manipulation does not occur (N. Levy 2009a: 242). The problem of constitutive luck is similar in that an agent’s endowments—i.e., traits and dispositions—likewise result from factors beyond the agent’s control, are significant, and either chancy or non-chancy lucky. A historical compatibilist could respond, as they often do to manipulations cases, that as long as an agent takes responsibility for her endowments, dispositions, and values, over time she will become morally responsible for them. The problem with this reply, however, is that the series of actions through which agents shape and modify their endowments, dispositions, and values are themselves significantly subject to present luck—and, as Levy puts it, “we cannot undo the effects of luck with more luck” (2009a: 244). Hence, the very actions to which history-sensitive compatibilists point, the actions whereby agents take responsibility for their endowment, either express that endowment (when they are explained by constitutive luck) or reflect the agent’s present luck, or both (see N. Levy 2009a: 247, 2011).