One of the failures of the well-credentialed, meritocratic elites who have governed for the past four decades is that they have not done very well at… - Michael Sandel

Where the self is conceived as prior to its ends, independent of the roles it may occupy at any given time, reputation cannot be a matter of honor in the traditional sense. For the unencumbered self, not honor but dignity is the basis of respect―the dignity that consists in the capacity of persons as autonomous agents to choose their ends for themselves. Unlike honor, which ties respect for persons to the roles they inhabit, dignity resides in a self antecedent to social institutions, and so is invulnerable to injury by insult alone. For selves such as these, reputation matters, not intrinsically, as a matter of honor, but only instrumentally, as a business asset for example.

Unlike utilitarianism, republican theory does not take people's existing preferences, whatever they may be, and try to satisfy them. It seeks instead to cultivate in citizens the qualities of character necessary to the common good of self-government. Insofar as certain dispositions, attachments, and commitments are essential to the realization of self-government, republican politics regards moral character as a public, not merely private, concern. In this sense, it attends to the identity, not just the interests, of its citizens.

The idea that freedom consists in our capacity to choose our ends finds prominent expression in our politics and law. Its province is not limited to those known as liberals rather than conservatives in American politics; it can be found across the political spectrum.