 One way to differentiate between the varieties of emotion accounts is according to the emotion or set of emotions that are thought to be relevant to forgiveness. A cursory survey of the forgiveness literature might give one the impression that there is widespread agreement about which emotion is crucially implicated in forgiveness. That emotion is resentment. The view that forgiveness crucially implicates resentment is usually taken to be “received orthodoxy” (Bash 2007: 161; cf. Kekes 2009: 490; Radzik 2009: 117; and Zaibert 2009: 38). But any impression of wholesale agreement would be mistaken for two reasons. First, some emotion theorists argue that overcoming resentment is neither necessary nor sufficient for forgiveness. Such emotion theorists hold that in forgiving there are other emotions that may or must be overcome. And second, even among those who hold that overcoming resentment is either necessary or sufficient for forgiveness, there is disagreement about what resentment is. Some think of resentment as a “hostile feeling” which aims at inflicting harm on the wrongdoer (Garrard &amp; McNaughton 2002), while others think of it as a kind of “moral protest” (Hieronymi 2001), while still others think of resentment as the paradigmatic sort of “moral anger” (Hughes 1993). Whereas some describe resentment as a “vindictive passion” (Murphy 2003: 16) others claim that resentment “need not entail motivation to retaliate for the wrong” (Holmgren 2012: 31). In recent work, Jeffrey Blustein describes resentment as being a member of a class of attitudes that are “feelings of insult” (2014: 33; cf. Murphy &amp; Hampton 1988: 44–5).