 Philosophical interest in reconciliation as a moral and political value grew in the 1990s in response to its invocation during South Africa’s dramatic transition from apartheid to democracy (National Unity and Reconciliation Act, No. 34 of 1995; South African Truth and Reconciliation Commission Final Report 1998). The South African case, as well as the difficult issues left in the wake of other civil conflicts and periods of repression of the era, including the transitions from military juntas in South America and the wars in the former Yugoslavia, led political and legal thinkers to define the topic of transitional justice (see the entry on  transitional justice).  The question of transitional justice is: how can post-conflict and/or post-repression societies justly make the transition to stable and (it is usually stipulated) democratic government given the reality of past wrongs and harms (Minow 1998, Teitel 2002, C. Murphy 2017)? Of overriding importance is establishing the conditions that will ensure that such abuses happen “Never Again.” In South Africa in the 1990s, ‘reconciliation’ seemed to be of crucial importance to a just transition. It was in the name of this value that the Truth and Reconciliation Commission (TRC) offered amnesty from prosecution to those guilty of politically motivated human rights abuses in return for their full and truthful testimony. Theorists and political analysts debate the extent to which the TRC contributed to reconciliation in South Africa, as well as whether its Commissioners properly conceived of reconciliation (Tutu 1999, Rotberg and Thompson 2000, Gibson 2004, Hamber 2009, Allais 2012, Bates et al 2019).