That inherently depends upon fixing our understanding of choice to only one dimension of it, the particular ways it has been defined in certain academic arguments about it being a choice determined solely by an individual. If we accept that choice, as a concept, has been a bundle of multiple things, some of which are not salvageable and some of which might be indispensible or at least very valuable, then why is it an illegitimate rhetorical move to accept only some of those things which are bundled with the idea of choice? I could equally say that choice was never destroyed because it has always been determined, but as long we continue to pretend there are no social dimensions to the idea of choice then we can pretend choice is destoryed. I think if one is claiming this reduction is accurate, they need to specifically justify the claim that we ought to view free will as determinists do.

Accountability is the field of should and determinism is the field of is, if we accept that determinism destroys accountability we are bridging from an is to an ought. I would be curious to see what the exact chain of logic is from "the world is determinists" to "therefore we cannot be accountable", because here I think is where we could find a bit of a rhetorical sleight of hand among some determinists. When I say I am holding someone accountable, all I have ever been saying (since childhood) is that I am relating to them in a specific way, that is why people hold other people accountable. Even the idea of "accountable" inherently is social linguistically, what is an account (financial or narrative) but a social relationship? To try to surgically remove these social dimensions seems ahistorical, and I think wrong inasmuch as it is ahistorical.

The crux here is that these terms don't exist as absteact precisely defined little neat categories with some presently exhaustible and easily enumerable ideas, leading in some logical chain from A to B. Free will, accountability, choice? They are messy, historical, social terms who are subject both to flux and to unveiling (as well as veiling). If the social dimension is ignored and it is treated as being exhausted by this one facet of its intellectual dimensions, then that strikes me as a fundamental categorical and communication error which inhibits understanding. I think choice is a social object, which can be metaphorically picked up and repurposed while maintaining a sense of identity.