I. Enlightened Benevolence. The strong desire to see all allowed the opportunity to live their lives happily, and fully, enjoying the good things in life - including oneself. Martyrdom, callousness directed inward, is not to be encouraged. When one gives advice to another, one must always view that person as an end in himself, and have his best interests and his wishes at heart, when speaking. To talk another into harm's way, is to harm him oneself, and then attempt to dodge responsibility by conning the victim himself into doing one's dirty work for one.
Opportunity, here, should not be confused with a grant. Unconditional kindness, the ending of responsibility for one's freely, and knowingly unreasonable actions, would leave ourselves and others defenseless before those who would prey upon us. When we say, that one is not to deny anyone the chance at happiness, that includes oneself.
Of course, needs and desires often conflict, and one need must be balanced off against another. A lot of philosophy centers around this type of conflict of opposing goods. But while conceptual systems exist to work these conflicts out, they are merely abstractions of living bodies of custom, which they can't completely describe. To seek to dispense with that examination of custom, is to try to design a way of life for man, in a state of total ignorance regarding his nature. It is, at best, wishful thinking to imagine that this can work.
For this reason, our value of respect for tradition, to be stated, is crucial to our upholding of our value of benevolence. It is this recognition, of the limits of the power of reason, as much as anything else, that defines the difference between Germanic and Southern European social outlooks. Rather than fixing on a particular theory, and clinging to it stubbornly, heedless of its failures - as if by doing so, we were keeping a promise we made to God or ourselves - the way proposed here, is to see systems of morality as the product of negotiation, not between people, but between goods, as we remember past efforts to balance one off against another. In order that this approach not degenerate into an adversarial system of mutual predation, we must respect the next value mentioned.
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