  Since conscience is authoritative and proximate for Butler, and since the dictates of conscience coincide with our self-love, self-deceit only gets off the ground if we avoid reflection or if we reflect poorly. In addition to the oversimplifying and bad faith just described, we give self-deceit a foothold by refusing to look at or avoiding the facts of the matter when we feel these facts will go against our self-partial desires — Butler gives the example of profligate spenders not looking at the state of their finances (Sermon X §11) — and by relying piecemeal on the counsel of others when these counsels serve our interest.