 Initially, non-intentionalist approaches may seem to remove the agent from responsibility by rendering the process by which she is self-deceived subintentional. If my anxiety, fear, or desire triggers a process that ineluctably leads me to hold the self-deceptive belief, I cannot be held responsible for holding that belief. How can I be held responsible for processes that operate without my knowledge and which are set in motion without my intention? Most non-intentionalist accounts, however, do allow for the possibility that self-deceivers are responsible for individual episodes of self-deception, or for the vices of cowardice and lack of self-control from which they spring, or both. To be morally responsible in the sense of being an appropriate target for praise or blame requires, at least, that agents have control over the actions in question. Mele (2001), for example, argues that many sources of bias are controllable and that self-deceivers can recognize and resist the influence of emotion and desire on their belief acquisition and retention, particularly in matters they deem to be important, morally or otherwise. The extent of this control, however, is an empirical question. Nelkin (2012), however, argues that since Mele’s account leaves the content of motivation driving the bias unrestricted, the mechanism in question is so complex that “it seems unreasonable to expect the self-deceiver to [be] guard against” its operation. 