 Several virtue-theoretic perspectives contrary both to early Greek notions that anger appropriately mediated by reason is a virtue, and from the Christian view that forgiveness as transcending anger in an act of love is a virtue, should be mentioned. First, Nietzsche’s conception of ressentiment as sublimated anger/envy directed at the noble man suggests that both dispositional and episodic anger may be manifestations of weakness or vice, not strength, self-respect, or virtue (Nietzsche [1887] 1967; cf. Griswold 2007; Blustein 2014). This is reminiscent of Plutarch’s view that anger is like a disease, and extreme or abiding anger such as rage or bitterness are unnatural dispositional states (Plutarch [c. 100 CE] 2000). We should add to these views the observation that the negative effects of being angrily obsessed by someone’s wrongdoing is not by itself a justification for blaming or forgiving him. Put differently, though it might be a bad thing to be angrily obsessed with having been wronged, it does not follow from this that a victim of wrong must forgive the wrongdoer. There are, after all, other ways of transcending or purging recalcitrant anger which might be more appropriate than would be forgiving. 