She argues for the use of "object-related hatred" as a normal response of the therapist to evil, since "when the perpetrator is not seen through condemnation, nothing contains him. Condemnation, justice, reparation: these are the first conditions for…restraint and redemption" (p. 158). In contrast, Grand speaks of vengeance as a sadistic defense and thus an agent of what she calls "malignant dissociative contagion" of a sort that perpetuates the cycle of evil. She summarizes her points in the final chapter: the sequence of condemnation, justice, reparation, and redemption potentiate subject-to-subject dialogue. The sequence of vengeance, humiliation, violation, and cruelty reproduce evil. Grand maintains, and makes a good case for, the view that forgiveness is not the entitlement of the perpetrator. When it occurs (on the part of the victim), it is a "gift of extraordinary humanity: it is a recognition of transformation, of the authenticity of remorse, of the desire to make reparation" (p. 159). As for "extraordinary humanity," Grand gives the example of a Tibetan monk who had been imprisoned many years in China. When the Dalai Lama asked him what was his greatest danger in the prison, the monk said what he feared most was losing his compassion for the Chinese (p. 151).