 Moreover, while groups of persons might not be good candidates for moral responsibility for past injustices, particular kinds of collective entities—e.g., states, corporations, and organized religions—might be. For, the latter have decision-making bodies, executive processes, and belief systems that extend over time. Surely, positing such a collective entity would be very helpful in the case of reparations for slavery in the U.S. and elsewhere. As Maeve McKeown (2021) argues in her study of collective responsibility and reparations, backward looking reparations for racial abuses can—and should—be justified on the basis of state liability over time. Janna Thompson (2006) argues therefore that they can be understood as legitimate sites of moral responsibility—although it is not clear that they have the kinds of agency that we normally associate with moral responsibility.