 Insofar as it seems plausible that in some cases self-deceivers are apt targets for censure, what prompts this attitude? Take the case of a mother who deceives herself into believing her husband is not abusing their daughter because she can’t bear the thought that he is a moral monster (Barnes 1997). Why do we blame her? Here we confront the nexus between moral responsibility for self-deception and the morality of self-deception. Understanding what obligations may be involved and breached in cases of this sort will help to clarify the circumstances in which ascriptions of responsibility are appropriate.