  A moral debate can, in principle, be settled by a superior set of arguments. A paradox can only be described. Caught in the paradox between peace and justice we might end up emphasizing one kind of intuition over the other after war. But this is not the same as winning a moral argument and doing away with a discredited position. The Spaniards emphasized the need for stability over the need for accountability for a period of thirty years. Then, when they were confident enough that stability had been consolidated, they shifted their emphasis. The Rwandans, after conducting nominal criminal trials in Tanzania, made a similar decision and cleared the dockets by means of their Gacaca courts. Rwanda is now more quiet and stable.  But such quiet, as commentators like Philip Gourevitch have noted (see, most recently, Gourevitch 2009), is an uneasy one as long as survivors are resentful about failure to bring perpetrators to justice. Stated differently, there is no real “debate” between peace and justice after war, as some scholars and NGOs claim, only a continuing negotiation that, at any given point, will lean towards one of these intuitions. The best we can do is understand their co-equal status, settle on a policy that lies on the continuum between them, and constantly reevaluate.