 Why think that a wrongdoer must apologize, repent, or have a change of heart in order for forgiveness to have positive moral status? Two general reasons have been given. First, it is thought that in the absence of apology and repentance, forgiving constitutes a failure to take the wrongdoing seriously enough. If we give up our resentment or discontinue blame while the wrongdoer continues to “stand by” their mistreatment of us, we are in effect condoning the wrongdoing (see, e.g., Kolnai 1973: 95–6). A second kind of reason is that forgiving in the absence of apology and repentance reveals a lack of self-respect. Forgiving the unapologetic will usually, if not always, mean that the victim will “underestimate their own worth and fail to take their projects and entitlements seriously enough” (Novitz 1998: 299; cf. Murphy 1982: 505; Griswold 2007: 64–5). In reply, Pettigrove (2004b, 2012: ch. 6) and Garrard and McNaughton (2011) take on both the condonation and the self-respect arguments, concluding that neither shows that forgiving unrepentant or unapologetic wrongdoers necessarily puts one at moral risk. For discussion of three other objections to the rejection of wrongdoer-dependent conditions—that it has bad consequences, that it is arbitrary, and that absent repentance resentment is still warranted—see Garrard and McNaughton (2011). 