 Lastly, independent of the two more specific concerns mentioned above, there is also the more general insight, more threatening to agent-causal libertarianism than compatibilism, that as the brain sciences progress and we better understand the mechanisms that undergird human behavior, the more it becomes obvious that we lack what some have called “soul control” (see Clark 2013). Naturalists about the mind argue that there is no longer any reason to believe in a non-physical self which controls action and is liberated from the deterministic laws of nature; a little uncaused causer capable of exercising counter-causal free will. While most contemporary philosophers, including most compatibilists, have long given up on the idea of soul control, eliminating such thinking from our folk psychological attitudes may not be so easy and may come at a cost for some. There is some evidence, for example, that we are “natural born” dualists (Bloom 2004) and that, at least in the United States, a majority of adults continue to believe in a non-physical soul that governs behavior (Demertzi et al. 2009; Fahrenberg &amp; Cheetham 2000; World Values Survey 1991–2004; Riekki et al. 2013). To whatever extent, then, such dualistic thinking is present in our folk psychological attitudes about free will and moral responsibility (cf. Nadelhoffer 2014; Mele 2014), it is likely to come under pressure and require some revision as the brain sciences advance and this information reaches the general public (see, e.g., Greene &amp; Cohen 2004). Of course, how and in what direction this revision will occur is an open empirical question—e.g., some may adopt a revisionism about free will and moral responsibility (à la Vargas 2005b, 2009, 2007, 2012a) while other may opt for a more eliminativist response (à la Pereboom 2001, 2014a; Waller 1990, 2011; Strawson 1986; Caruso 2015b).