 Nietzsche’s view suggests the further idea that even episodic angry emotions may be a sign of moral infirmity, insofar as such emotions concede power to others by revealing one’s vulnerability to injury. But the truly noble or strong are thought to have, in some sense, no such vulnerabilities. Second, some recent popular views suggest that the uninhibited expression of anger and rage is a good thing, insofar as such venting is cathartic. But on consequentialist grounds alone it seems clear that controlling intense anger rather than its unfettered expression is closer to what a good life requires, for though anger may sometimes be enabling in motivating constructive solutions to personal or political problems, its indiscriminate expression is more likely to be disabling, both for those expressing it and for those around them. This last remark relates to a third disparaging view of angry reactive attitudes, that of the Stoic Seneca, who maintains that all forms of anger are inconsistent with the moral life because they dispose us to cruelty and vengeance, which passions encourage us to see other people as less than fully human (De Ira, c. 50CE). On this view, the person of virtue is one who strives to extirpate anger in all its forms. These three perspectives seem to imply that since anger is never an appropriate emotion, forgiveness cannot be a virtue, at least in the sense of overcoming justified anger.