 Others, instead of adjusting the attitude toward the welcome proposition p by offering a non-doxastic proxy, substitute a higher-order belief (Funkhouser 2005; Fernández 2013). Funkhouser (2005), for instance, contends that self-deceivers don’t believe p, they believe that they believe that p, and this false second-order belief “I think that I believe that p” underlies and underwrites their sincere avowal that p as well as their ability to entertain p as true. In this way, self-deception is a kind of failure of self-knowledge, a misapprehension or misattribution of one’s own beliefs. By shifting the content of the self-deceptive belief to the second-order, this approach not only avoids the doxastic paradox, it explains the characteristic ‘tension’ or ‘conflict’ attributed to self-deceivers in terms of the disharmony between the first-order and second-order beliefs, the latter explaining their avowed belief and the former their behavior that goes against that avowed belief (Funkhouser 2005; Fernández 2013).