 For instance, Sartre writes of a gambler who, after losing all and fearing for himself and his family, retreats to the reflective behavior of resolving never to gamble again. This motive thus enters into his facticity as a choice he has made; and, as long as he retains his fear, his living sense of himself as being threatened, it may appear to him that this resolve actually has causal force in keeping him from gambling. However, one evening he confronts the gaming table and is overcome with anguish at the recognition that his resolve, while still “there,” retains none of its power: it is an object for consciousness but is not (and never could have been) something in consciousness that was determining his actions. In order for it to influence his behavior he must avow it afresh, but this is just what he cannot do; indeed, just this is what he hoped the original resolve would spare him from having to do. He will have to “remake” the self who was in the original situation of fear and threat. At this point, perhaps, he will try to relieve himself of the anguish of freedom by giving in to the urge to gamble and chalking it up to “deeper” motives that overcame the initial resolve, problems from his childhood perhaps. But anguish can recur with regard to this strategy as well—for instance, if he needs a loan to continue gambling and must convince someone that he is “as good as his word.” The possibilities for self-deception in such cases are  endless.[20] 