 While bad faith is inevitable in Sartre’s view, it is also important to recognise that the “germ of its destruction” lies within. This is because bad faith always remains at least partly available to us in our own lived-experience, albeit not in a manner that might be given propositional form in the same way as knowledge of an external object. In short, when I existentially comprehend that my life is dissatisfying, or even reflect on this basis that I have lived an inauthentic life, while I am grasping something about myself (it is given differently to the recognition that others have lived a lie and more likely to induce anxiety), I am nonetheless not strictly equivalent or identical with the “I” that is claimed to be in bad faith (cf. Moran 2001). There is a distanciation involved in coming to this recognition and the potential for self-transformation of a more practical kind, even if this is under-thematised in Being and Nothingness.