 Some intentionalists argue that self-deception is a complex process that is often extended over time and as such a self-deceiver can consciously set out to deceive herself into believing that p, knowing or believing that ~p, and along the way lose her belief that ~p, either forgetting her original deceptive intention entirely, or regarding it as having, albeit accidentally, brought about the true belief she would have arrived at anyway (Sorensen 1985; Bermúdez 2000). So, for instance, an official involved in some illegal behavior might destroy any records of this behavior and create evidence that would cover it up (diary entries, emails and the like), knowing that she will likely forget having done these things over the next few months. When her activities are investigated a year later, she has forgotten her tampering efforts and based upon her falsified evidence comes to believe falsely that she was not involved in the illegal activities of which she is accused. Here the self-deceiver need never simultaneously hold contradictory beliefs even though she intends to bring it about that she believes that p, which she regards as false at the outset of the process of deceiving herself and true at its completion. The self-deceiver need not even forget her original intention to deceive, so an unbeliever who sets out to get herself to believe in God (since she thinks such a belief is prudent, having read Pascal) might well remember such an intention at the end of the process and deem that by God’s grace even this misguided path led her to the truth. It is crucial to see here that what enables the intention to succeed in such cases is the operation of what Johnston (1988) terms ‘autonomous means’ (e.g., the normal degradation of memory, the tendency to believe what one practices, etc.) not the continued awareness of the intention. Some non-intentionalists take this to be a hint that the process by which self-deception is accomplished is subintentional (Johnston 1988). In any case, while it is clear that such temporal partitioning accounts apparently avoid the static and dynamic paradoxes, many find such cases fail to capture the distinctive opacity, indirection and tension associated with garden-variety cases of self-deception (Levy 2004). 