 A different retributivist account appeals not to the abstract notion of unfair advantage, but to our (normal, appropriate) emotional responses to crime: for instance, to the resentment or ‘retributive hatred’, involving a desire to make the wrongdoer suffer, that crime may arouse (see Murphy and Hampton 1988, chs. 1, 3); or to the guilt, involving the judgement that I ought to be punished, that my own wrongdoing would arouse in me (see Moore 1997, ch. 4). Such accounts try to answer the first of the two questions noted above: crime deserves punishment in the sense that it makes appropriate certain emotions (resentment, guilt) which are satisfied by or expressed in punishment. They do not yet show, however, why it should be the state’s task to satisfy or provide formal expression for such emotions (but see Stephen 1873: 152); and their answers to the first question are also problematic. Criminal wrongdoing should, we can agree, provoke certain kinds of emotion, such as self-directed guilt and other-directed indignation; and such emotions might typically involve a desire to make those at whom they are directed suffer. But just as we can agree that anger is an appropriate response to wrongs done to me, while also arguing that we should resist the desire to hit back that anger often, even typically, involves (see Horder 1992:194–7), so we could argue that although guilt, resentment and indignation are appropriate responses to our own and others’ wrongdoing, we should resist the desire for suffering that they so often involve. At the least we need to know more than we are told by these accounts about just what wrongdoers deserve to suffer, and why the infliction of suffering should be an appropriate way to express such proper emotions. (For critical discussions of Murphy, see Murphy and Hampton 1988, ch. 2; Duff 1996: 29–31; Murphy 1999. On Moore, see Dolinko 1991: 555–9; Knowles 1993; Murphy 1999. See also Murphy 2003, 2012.)