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Tolstoy based the prescription against oaths (including promises) on an idea adapted from his early work: the impossibility of knowing the future and therefore the danger of binding oneself in advance.
Having a "real option" means having the possibility, for a certain period, to choose either for or against making an investment decision, without binding oneself up front.
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Since each such judgment is of the form "[It is true that] action of the kind phi is always [or generally] wrong [or: is generally to be done, etc.]" or "phi is [always] [or: generally] required [or forbidden] by reason", it must be the case – as Aquinas stresses very forcefully – that one's conscience is binding upon oneself even when it is utterly mistaken and directs or licenses awful misdeeds.
Again, Hobbes (Lev. II 26:184) begins a debate that continues today over whether promises made to oneself are binding, Cf. Hill 1991; Migotti 2003; Habib 2009; Rosati 2011.
"Escape," he wrote, "is the need to get out of oneself, that is, to break that most radical and unalterably binding of chains, the fact that the I [moi] is oneself [soi-même]."[11] In the two, crossing dimensions of human life, sentient-affective and intentional, our experience of Being comes to pass.
"One must show oneself deserving," he said.
Is it possible to smack down oneself?
Pacing oneself, thus, is virtually impossible.
The potential for enriching oneself is ample.
"The hardest coming out is to oneself".
It is impossible to tear oneself away.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com