 There is some plausibility in the claim that even strongly dissenting democratic citizens incur some restorative and other moral obligations as a result of their leaders’ dirty hands behaviour, but support for this claim need not resort to dubious extensions of the idea of collective guilt or moral taint. Membership in a democratic political community (or even in some non-democratic ones) creates a set of relationships that involve forms of identification such that a degree of pride can be taken in good decisions by the leadership and by fellow citizens and a degree of shame or alienation at bad ones. None of this mans that the dissenting citizen is in any way morally responsible for those decisions, but what it may mean is that the dissenting citizen has some special moral responsibility to criticise those decisions, including the dirty hands ones that she rejects, and to do what is possible, in spite of her lack of pollution or guilt, to repair the bad effects. Responsibility for bad acts should be distinguished from responsibility to remedy or compensate for them, though it is a complex matter how to sketch the lineaments of this distinction.