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 say, have helped committing it any more than the other man could have helped catching the disease; both events were equally inevitable; and though both may of course be great misfortunes, though both may have very bad consequences and equally bad ones—there is no justification whatever, they say, for the distinction we make between them when we say that the commission of the crime was wrong, or that the man was morally to blame for it, whereas the catching of the disease was not wrong and the man was not to blame for it. And this conclusion, again, will really follow if by “could not,” we mean “would not, even if he had willed to avoid it.” But the point I want to make is, that it follows only if we make this assumption. That is to say, the mere fact that the man would have succeeded in avoiding the crime, if he had chosen (which is certainly often true), whereas the other man would not have succeeded in avoiding the disease, even if he had chosen (which is certainly also often true) gives an ample justification for regarding and treating the two cases differently. It gives such a