 This contention can be bolstered by appealing to cases of self-deception (Haji 1997: 537–9). Suppose that Susan is deliberating whether to pay her taxes. Lately she has been spending significant amounts of time with some libertarian (in the political sense) friends who try to convince her that she has no obligation to pay taxes because the government is illegitimate. Susan doesn’t find their arguments very convincing, but her strong desire to fit in leads her to form a conscious judgment that she shouldn’t pay her taxes. At the same time, however, she has an unconscious or dispositional belief that it’s all-things-considered wrong not to pay taxes. If Susan ends up not paying taxes, it seems correct to say that she did so despite her (dispositional) belief that her omission is all-things-considered wrong. So this belief did play a role in the reasons for which she acted, even though it was merely dispositional (recall that, according to Zimmerman, a belief plays a role in one’s reasons if one either acts on the belief or despite the belief). Susan was “unconsciously aware” (Haji 1997: 544) that not paying taxes is wrong and this, according to the weakened internalist, suffices for satisfying the requirement of awareness of moral significance and thus for Susan to be blameworthy. So, once again, clear-eyed akrasia isn’t necessary for blameworthiness. On the further assumption that dispositional beliefs about wrongdoing are much more common than occurrent ones, the weakened internalist position would have shown that the revisionist consequences of the regress argument aren’t as severe as originally thought.