 All of the views canvassed thus far allow that, at least in some circumstances, forgiveness has positive moral status. But some philosophers have expressed skepticism about the morality of forgiveness as such. For example, some “perfectionist” views of morality might see forgiveness, not as having intrinsic moral value, but as having only instrumental or remedial value. A perfectionist view might hold that whatever attitudes or actions we overcome or forbear in forgiveness were not morally good in the first place: to feel resentment, for example, admits of moral error. And so if one is in a position to forgive, this would reveal only that something morally sub-par had already occurred in how a victim responded to being wronged. Forgiveness might be thought then as just the mechanism by which we expunge those already morally mistaken reactions. Griswold argues that something like this perfectionist scheme can be found in the ancients from Plato, Aristotle, the Stoics, and the Epicureans (2007: 2–14). And though his views on what we now call forgiveness are complicated, Nietzsche might be understood as “seeing forgiveness as part of a moral system that must be rejected in toto” (Griswold 2007: 15; cf. Blustein 2014: 23–30).