 Further difficulties have been raised with the requirement of second order self-appraisal for autonomy. For it is unclear that such higher level judgments have any greater claim to authenticity than their first order cousins. Clearly if a person is manipulated or oppressed (and hence non-autonomous), it could well be that the reflective judgments she makes about herself are just as tainted by that oppression as are her ground-level decisions (Thalberg 1989, Friedman 1986, Meyers 1989, 25–41, Noggle 2005), and often our second order reflective voices are merely rationalizations and acts of self-deception rather than true and settled aspects of our character (for general discussion see the essays in Veltman and Piper 2014). This has led to the charge that models of autonomy which demand second-order endorsement merely introduce an infinite regress: for second-level judgments must be tested for their authenticity in the same way as first order desires are, but if that is so, then ever higher levels of endorsement would be called for. Various responses to this problem have been made, for the most part involving the addition of conditions concerning the manner in which such reflection must be made, for example that it must be free of certain distorting factors itself, it must reflect an adequate causal history, and the like (Christman 1991, Mele 1995).