 A similar issue is raised by the second kind of abolitionist theory that we should note here: the argument that we should replace punishment by a system of enforced restitution (see e.g., Barnett 1977; Boonin 2008: ch. 5 — which also cites and discusses a number of objections to the theory). For we need to ask what restitution can amount to, what it should involve, if it is to constitute restitution not merely for any harm that might have been caused, but for the wrong that was done; and it is tempting to answer that restitution for a wrong must involve the kind of apologetic moral reparation, expressing a remorseful recognition of the wrong, that communicative punishment (on the view sketched above) aims to become.