(quote) Marge-938695 said: Interesting ideas.
My take is, "Be true to yourself" = "Sometimes it pays to be selfish". That is, looking out for your own well-being (spiritual, moral, mental, financial) sometimes is a better way to go than being led through a false notion of charity, crusading spirit, or guilt into activities, places, or associations that in the end will not benefit us.
Our end, as Christians, should always be recognized as Christ; if we really wish to one day be united by him, we must want to emulate him. Your desires, therefore, should be oriented to him and not to self, and light of the 4 eschatological realities. In that way, we are less likely to be "guilt" into doing something that hurts us, at least not knowingly. We should feel guilty if what we are contemplating is sinful, not how well it pleases our desires that are disordered. If they are rightly ordered disordered, we need not feel guilt, but if they are selfish and out of vice, then that guilt is a consequence of still having some rightly formed concsience. We shouldn't want our conscience to be darkened by self-inclinations. People even do things for others out of the wrong reasons and then say it is for God, when it is really out of their pride and sometimes, even out of manipulation. For example, it's never right to lie, fornicate, even if you are doing some charitable act(s) as well.
I wonder, do many Catholic have any idea what happens if they commit a mortal sin? As for the intellect, it is darkened against whatever virtue they sinned against. For example, things like I used as an example earlier: sins of the flesh like fornication and lust, or sins of lying, those things are against charity. So one who has committed a mortal sin against charity and either hasn't gone to Confession or didn't have the fruits of Confession (it wasn't valid due to some lack, usually on the part of the person confessing not having contrition, firm purpose of amendment, etc.) they will still have darkened their intellect against making decisions according to God's holy Will in the virtue of charity. The same is true for all the virtues, but I think it's best to start this consideration with the theological virtues, and so I mention first charity.
If a person thinks he or she will convert someone and therefore, they ought to court them (I've known a friend who did this), and that person they think they are saving is committing a manifest mortal sin (in this case, the person was a Baptised Catholic, and still married in the eyes of the Church and God, dating that person is just going to scandalize them even further away from the truth.
Another example along those lines is to try to convince someone who is out of the Church to come back by company-keeping with them in ways that are unnecessary near occasions of sin.... which is never ok.
We ought to always be prudent in our decisions, but prudence is rightly ordered not to self-inclinations, but to God.