 Evaluating self-deception and its consequences for ourselves and others is a difficult task. It requires, among other things: determining the degree of control self-deceivers have; what the self-deception is about (Is it important morally or otherwise?); what ends the self-deception serves (Does it serve mental health or as a cover for moral wrongdoing?); how entrenched it is (Is it episodic or habitual?); and, whether it is escapable (What means of correction are available to the self-deceiver?). As Nelkin (2012) contends, determining whether and to what degree self-deceivers are culpably negligent will ultimately need to be determined on a case by case basis in light of answers to such questions about the stakes at play and the difficulty involved. Despite the difficulties involved in assigning responsibility, this discussion indicates the wide variety of serious moral problems associated with self-deception that account in part for the attention that has been devoted to this phenomenon from the very beginning, especially within the Christian tradition (e.g., Dyke 1633; Butler 1726).