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leonseon
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We may assess the opportunities of Society based on the penalties and disadvantages of the individual, rather then treating society, with Plato in his Republic, as something transcendent to the individual, providing endless opportunity and providing endless opportunity to the exercise of his talents and his abilities. In this way society may be viewed as seeking constantly to accommodate the individual. Then there is only one universal moral evaluation to be made: to what extent does the individual honor this accommodation being made for him by society- in other words, what has he done with his accommodation, what has he filled it with? Rather then by Kantian ideals of completely selfless duty, the extent is to be measured by a standard of sincerity, : of instrumental benefit, or personal benefit, and honorary benefit, or personal honor. It shall be taken as an axiom, that one must be intent to be sincere, and that the object of every intention is a gain or benefit; and therefor the benefits for being sincere will be broken down into instrumental benefits (personal benefits) and honorary benefits. Instrumental benefits are earned by figuring the intention of the individual with the interests of society rather then within the context of his own personal sphere and desires, by supposing consequences of sincerity beyond one's own interests, ie. beyond any personal honor one might attain for so acting: and thereby personal honor and personal benefit, that is, instrumental benefits, are separated from societal honor. We are sincere, when we do not tell the truth because it would hurt the feelings of someone and pose for them no gain, for we are stretching our interests beyond ourselves, and not telling the truth as an instrumental benefit, instrumental in preserving the estate of another's feelings. An honorary benefit, or personal honor, is not merely a benefit we are attempting to get for ourselves by being sincere, but rather an honorary benefit, or personal honor, is a Right that we attempt to secure for ourselves through sincerity, as in taking an oath of office for possessing the rights of that office, and as in wise ambition, that is the sincerity of sincerely endorsing one's present condition in the expectation that afore said condition, when further pursued, will likewise lead one unto more healthful or productive regions of life. When one assumes wise ambitions, or takes up an office, he is pursuing a personal honor because first he must sincerely believe he is worthy of carrying out that office before he conducts himself to the dispensing with and helping of his society. Rather then being morally justified or not, in this case the wisely ambitious of officious assumes something of an accountability. Thus a personal honor, or honorary benefit, is the acceptance of one's moral accountability: this moral accountability, not being able to be rephrased into further terms of sincerity, will be treated separately as a responsibility not open to further moral interpretation, but rather, will be open to economic and political interpretations. Thus the acquisition of a personal honor is equated with the acceptance of a responsibility open to economic and political interpretations, and those actions undertaken through the power imposed by the rights of that office are in any case morally justifiable, provided the person assuming said personal honor sincerely believes that they are worthy of carrying out the given office implicated by the honor prior to the concession or sincerity of acting upon the interests of those people involved with the affairs of the said office.
Thus the morally justified is sincere: the sincerity may be judged based on the evaluation of rather or not the ends of their personal intentions are instrumental or honorary, or merely confined to their own interests and thus separated from the interests of society. Thus the insincere cannot be morally justified, or morally defended, whilst the sincere can be defended morally for their actions, and thus may be justified in their actions.
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080506
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