 There are cases in which the supererogatory response is expressed in omission rather than in action. Forgiveness is a prime example of supererogatory forbearance. The offended party refrains from reacting negatively to the wrong done to him. Rather than the morally justified hostility and resentment that he was entitled to express, he shows forgiveness. There is, however a heated debate in ethical theory about the deontic nature of forgiveness. Many philosophers and non-philosophers alike believe that forgiveness is a moral duty, particularly if certain conditions like expressions of regret by the offender have been satisfied (e.g. Rashdall 1924). An unforgiving person is, accordingly, morally blameworthy. But for others, forgiveness is the epitome of supererogatory action since it is completely gratuitous, dependent on the good will of the offended party (Heyd 1982). There is also a middle way (Gamlund 2010) which considers “unconditional forgiveness” (that which is shown to unrepenting wrongdoers) as typically supererogatory, but “conditional forgiveness” (granted to offenders who express regret) as possibly a duty (depending on other considerations). For supererogationists the touching aspect of forgiveness lies exactly in its optional nature. Since the offender deserves punishment (or at least resentment), he cannot at the same time deserve (or have the right to) forgiveness. Despite the close similarity between giving and forgiving, it seems that the latter is a purer example of supererogatory act since it has a better chance of breaking what Derrida refers to as an endless circle: while a gift imposes a duty (debt) which can be satisfied only by a slightly larger counter-gift (which would initiate yet another round of giving), forgiveness is more a matter of attitude and has no measure.