 Second, it is widely thought that the kind of overcoming of resentment that is implicated in forgiveness involves what Marilyn McCord Adams describes as “agent effort” (1991: 284). Even when one eliminates resentment for (the right) reasons, it is possible to do so using the wrong kind of process. Forgiveness therefore must have the right kind of history. Suppose, for example, that one sought to forgive and that the miracle of modern medicine produced a pill that, if ingested, could immediately eliminate one’s resentment. It has seemed to many that taking the resentment-eliminating pill does not qualify as forgiving (even if one were to take the pill for the right kinds of reasons). Why? It’s hard to say exactly, but many philosophers think of forgiveness as a manifestation of a virtue, a disposition to act and feel in certain ways (Roberts 1995; Pettigrove 2012). On this view, forgiving acts are properly understood as being the kinds of things that must “go through” the agent in a certain sort of way, either by way of an agential “struggle” against resentment or a decision to give up or do without resentment (what is commonly described as “forswearing”).