 The new dispositionalism clearly improves upon classical compatibilism. But how does it fare in its own right? Do we have here a compelling positive account of the ability—and so the freedom—to do otherwise that is compatible with determinism? One slippery matter has to do with the way the relevant worlds are identified in the preceding paragraph. We have to restrict our attention to possible worlds in which the causal base of, or underlying structure for, the ability operates unimpaired. Some will claim that this restriction is not dialectically innocent. Consider a Frankfurt example (section 4.2). Suppose Jones freely shoots Smith, but if he were about to do otherwise, Black would cause Jones to do so against his (Jones’s) will. When Jones shoots Smith on his own, he does so freely and is morally responsible, despite the fact that, due to Black’s presence, he was not free to do otherwise. Fara (2008, pp.854–5), Nelkin (2012), Smith (2003, p. 19), and Vihvelin (2000, 2004, pp.445–8, 2013) say otherwise. They say Jones could have done otherwise, was able to do otherwise, and was free to do otherwise when he shot Smith on his own. Why? Roughly, because if we fix on the underlying causal structure implicated in Smith’s shooting Jones on his own, and if we go only to other worlds in which that causal structure operates unimpeded, we will rule out worlds in which the counterfactual intervener Black is at play. Then we will be able to specify a range of true counterfactuals in which an agent had some reason, for instance, to do otherwise, and she did otherwise. The delicate question here, one which we will not attempt to resolve, is whether in accounting for the freedom to do otherwise the new dispositionalists are entitled to restrict attention only to worlds in which the relevant causal base operates unimpeded.