"God is good to me, he's bestowed on me a healthy dose of unawareness." Pope Francis, see here.

“From the start I said to myself: ‘Jorge, don't change, just keep on being yourself, because to change at your age would be to make a fool of yourself.’” (From the same article).

Dr. Dietrich von Hildebrand reminds us that, "The capacity to grasp values, to affirm them, and to respond to them, is the foundation for realizing the moral values of man.

Now these marks can be found only in the man who possesses reverence. Reverence is the attitude which can be designated as the mother of all moral life, for in it man first takes a position toward the world which opens his spiritual eyes and enables him to grasp values. Consequently, in these chapters which deal with moral attitudes, i.e. attitudes which give a basis to the whole of moral life, and are presupposed for this life, we must first of all speak of this virtue.

The irreverent and impertinent man is the man incapable of any abandonment or subordination of self. He is either the slave of his pride, of that cramping egoism which makes him a prisoner of himself and blind to values, and leads him to ask repeatedly: Will my prestige be increased, will my own glory be augmented? Or he is a slave of concupiscence, one for whom everything in the world becomes only an occasion to serve his lust. The irreverent man can never remain inwardly silent. He never gives situations, things and persons a chance to unfold themselves in their proper character and value. He approaches everything in such an importunate and tactless way that he observes only himself, listens only to himself and ignores the rest of being. He does not preserve a reverent distance from the world.

Irreverence can be divided into two types, according to whether it is rooted in pride or in concupiscence. The first type is that of the man whose irreverence is a fruit of his pride, that of the impertinent person. He is the type of man who approaches everything with a presumptuous, sham superiority, and never makes any effort to understand a thing "from within." He is the "know-all," schoolmaster type who believes that he penetrates everything at first sight, and knows all things "ab ovo." He is the man for whom nothing could be greater than himself, who never sees beyond his own horizon, from whom the world of being hides no secret. He is the man Shakespeare has in mind in his "Hamlet": "There are more things in heaven and earth,
Horatio, than are dreamt of in your philosophy."

He is the man possessed of a blighting incomprehension, without yearnings, like Famulus in Goethe's "Faust" who is completely filled by "how wondrously far he has gone." This man suspects nothing of the breadth and depth of the world, of the mysterious depths and the immeasurable fullness of values which are bespoken by every ray of the sun and every plant, and which are revealed in the innocent laughter of a child, as well as in the repentant tears of a sinner. The world is flattened before his impertinent and stupid gaze; it becomes limited to one dimension, shallow and mute. It is evident that such a man is blind to values. He passes through the world with a blighting incomprehension.

The other type of man who lacks reverence, the blunt, concupiscent man, is equally blind to values. He limits his interest to one thing only: whether something is agreeable to him or not, whether it offers him satisfaction, whether or not it can be of any use to him. He sees in all things only that segment which is related to his accidental, immediate interest. Every being is, for him, but a means to his own selfish aim. He drags himself about eternally in the circle of his narrowness, and never succeeds in emerging from himself. Consequently, he also does not know the true and deep happiness which can only flow from abandonment to true values, out of contact with what is in itself good and beautiful. He does not approach being as does the first type in an impertinent way, but he is equally closed up within himself, and does not preserve that distance toward being required by reverence; he overlooks all things and seeks only that which is momentarily useful and expedient to him. Similarly, he can never be inwardly silent, or open his spiritual self to the influence of being and allow himself to receive the joy that values give. He is also, as it were, in a perpetual egospasm. His look falls on all things flatly, "from the outside," without comprehension for the true meaning and value of an object. He also is shortsighted, and comes too close to all things, so that he does not give them a chance to reveal their true essence. He fails to leave to any being the "space" which it needs to unfold itself fully and in its proper mode. This man also is blind to values, and to him again the world refuses to reveal its breadth, depth and height.

The man possessing reverence approaches the world in a completely different way. He is free from this egospasm, from pride and concupiscence. He does not fill the world with his own ego, but leaves to being the space which it needs in order to unfold itself. He understands the dignity and nobility of being as such, the value which it already possesses in its opposition to mere nothingness. Thus there is a value inherent in every stone, in a drop of water, in a blade of grass, precisely as being, as an entity which possesses its own being, which is such and not otherwise. In contradistinction to a fantasy or a sheer semblance, it is something independent of the person considering it, and is something withdrawn from his arbitrary will. Hence each of these things has the quite general value of existence.

Because of this autonomy, being is never a mere means for the reverent man and his accidental egoistic aims. It is never merely something which he can use, but he takes it seriously in itself; he leaves it the necessary space for its proper unfolding. Confronted with being, the reverent man remains silent in order to give it an opportunity to speak. The man who possesses reverence knows that the world of being is greater than he is, that he is not the Lord who can do with things as He likes, and that he must learn from being, not the other way around.

This responsive attitude to the value of being is pervaded by the disposition to recognize something superior to one's arbitrary pleasure and will, and to be ready to subordinate and abandon oneself. It enables the spiritual eye to see the deeper nature of every being. It leaves to being the possibility of unveiling its essence, and makes a man capable of grasping values. To whom will the sublime beauty of a sunset or a ninth symphony of Beethoven reveal itself, but to him who approaches it reverently and unlocks his heart to it? To whom will the mystery which lies in life and manifests itself in every plant reveal itself in its full splendor, but to him who contemplates it reverently? But he who sees in it only a means of subsistence or of earning money, i.e. something which can be used or employed, will not discover the meaning, structure and significance of the world in its beauty and hidden dignity.

Reverence is the indispensable presupposition for all deep knowledge—above all, for the capacity to grasp values. All capacity to be made happy and uplifted by values, all sanctioned abandonment to values, all submission to their majesty, presupposes reverence. In reverence the person takes into account the sublimity of the world of values—in it is to be found that upward look toward that world, that respect for the objective and valid demands immanent to the values which, independently of the arbitrary will and wishes of men, call for an adequate response.

Reverence is the presupposition for every response to value, every abandonment to something important, and it is, at the same time, an essential element of such response to value. Each time one gives oneself to the good and beautiful, each time one conforms to the inner law of value, the basic attitude of reverence is implied. This can be verified by examining moral attitudes on the different levels of life.

The fundamental attitude of reverence is the basis for all moral conduct toward our fellowmen and toward ourselves. Only to the man possessing reverence is revealed the full grandeur and depth of the values which inhere in every man as a spiritual person. The spiritual person as a conscious, free being, as a being who alone, among all the entities known to us, is capable of knowing and grasping the rest of being, and of taking a meaningful position toward it, can only be comprehended by a reverent mind. A being who is able and destined to realize in himself a rich world of values, to become a vessel of goodness, purity, and humility—this is a person. How could one really love another person, how could he make sacrifices for him, if he senses nothing of the preciousness and plenitude which is potentially enclosed in man's soul, if he has no reverence for this being?

The basic attitude of reverence is the presupposition for every true love, above all, the love of neighbor, because it alone opens our eyes to the value of men as spiritual persons, and because, without this awareness, no love is possible. Reverence for the beloved one is also an essential element of every love. To give attention to the specific meaning and value of his individuality, to display consideration toward him, instead of forcing our wishes on him, is part of reverence. It is from reverence that there flows the willingness of a lover to grant the beloved the spiritual "space" needed to freely express his own individuality. All these elements of every true love flow from reverence. What would mother love be without reverence for the growing being, for all the possibilities of values which yet lie dormant, for the preciousness of the child's soul?

A similar reverence is evident in justice toward others, in consideration for the rights of another, for the liberty of another's decisions, in limiting one's own lust for power, and in all understanding of another's rights. Reverence for our neighbors is the basis for all true community life, for the right approach to marriage, the family, the nation, the state, humanity, for respect of legitimate authority, for the fulfillment of moral duties toward the community as a whole and toward the individual members of the community. The irreverent man splits apart and disintegrates the community.

But reverence is also the soul of the correct attitude in other domains, such as purity. Reverence for the mystery of the marital union, for the depth and tenderness and the decisive and lasting validity of this most intimate abandonment of self, are the presuppositions for purity. First of all, reverence assures an understanding of this sphere; it shows us how horrible is every illicit approach to this mysterious domain, since such an illicit approach desecrates us and involves so serious a debasement of our dignity and that of others. Reverence for the wonder of the coming into being of a new life out of the closest union of love of two people is the basis for the horror of every criminal, artificial and irreverent act destroying this mysterious bond which exists between love and the coming into being of new men.

Wherever we look, we see reverence to be the basis and at the same time an essential element of moral life and moral values. Without a fundamental attitude of reverence, no true love, no justice, no kindliness, no self-development, no purity, no truthfulness, are possible; above all, without reverence, the dimension of depth is completely excluded. The irreverent person is himself flat and shallow, for he fails to understand the depth of being, since for him there is no world beyond and above that which is visibly palpable. Only to the man possessing reverence does the world of religion open itself; only to him will the world as a whole reveal its meaning and value. So reverence as a basic moral attitude stands at the beginning of all religion. It is the basis for the right attitude of men toward themselves, their neighbors, to every level of being, and above all to God..."

Referring to men who are not "unaware" as Pope Francis describes himself (blasphemously  describing the condition as a "gift" from God), Dr. Hildebrand explains:

"When we call someone a "morally conscious" man, and another man a "morally unconscious" [or "unaware," my note] one, we have in mind a difference which is decisive from the ethical point of view. The unconscious man drifts through life; of course, he grasps certain values, and responds to them, but this process goes on in a manner that is deprived of an ultimate awakedness and of an explicit character. His grasp of values remains more or less accidental. Above all, his life, on the whole, is not consciously and expressly lived under the awful sword of good and evil. Even when, at a given moment, he rejects something bad and affirms something good, at heart this attitude is rather an affirmation of his own temperament than a really enlightened cooperation with the implacable demands of values, and conformity to those demands.

The unconscious man behaves according to the impulses of his nature; he has not yet discovered within himself the capacity to direct himself freely toward the objective demands of the world of values independently of what is or is not congenial to his nature. He is unaware of this capacity freely to approve or disavow impulses arising from his own nature, according to whether they are or are not in conformity with the world of values. Unconscious men are not awakened to the specifically moral prerogative of the spiritual person either to freely approve or to disavow; they make no use of it. Consequently, they ignore the necessity for conscious effort to develop and improve their moral stature. In their lives we find no moral self-education. This moral sluggishness is an obstacle to the formation of a moral personality. Moral consciousness and moral awakedness are indispensable presuppositions for a real grasp of values, for true responses to values and consequently for the possession of moral values. The morally unconscious man can be good, faithful, just, and a friend of truth, but only in the sense that he is a pale reflection of these virtues. His goodness, fidelity, justice and truthfulness lack the specific beauty of moral excellence, a full and free turning to values, a submission to their sovereign majesty, and real subordination to their eternal laws. The accidental character of such a man's virtues and the incomplete character of his responses deprives them of their true moral core. They are moral virtues whose soul is deprived of its ultimate, free, meaningful life.

Reverence and that true fidelity, which we have called constancy, are closely related to this moral awakedness. Moreover, they can only fully unfold themselves in a morally conscious man. This moral awakedness is also the soul of the fundamental moral attitude which we have called "awareness of responsibility." Only the man with this consciousness of responsibility can justly appreciate the impact of the demands of the world of values. He grasps not only the splendor, the inner beauty and majesty of the world of values, but also the sovereignty over us which is objectively due to this world. He understands the implacable earnestness of their demands, he experiences their personal call on us. He perceives the commands and the prohibitions which issue from values. He possesses that awakedness toward the world of values which places his life under its sword of justice, which makes him at every moment aware of his own position and duties in the cosmos, and makes him realize clearly that he is not his own master. He knows that he cannot act freely according to his arbitrary pleasure, that he is not his own judge, but that he must render an account to Someone Who is higher than he is.

The very opposite of the man who is conscious of his responses, is the heedless and thoughtless man. The most radical type in this category is represented by the man who does not in the least concern himself with the world of values, but only with what is subjectively satisfying to him. He is the coarse man subject to his own desires who blindly by-passes all values and for whom the whole world offers only an occasion to secure more pleasure; this is the same type of man we have designated earlier as one who lacks reverence. He lives in darkness, almost as an animal, and casts the world of values completely aside. He is not concerned with either good or evil, and takes no notice of the importance of the demands of the world of values, or of the sword of justice which hangs over his head. Although he may pursue his quest of pleasure and enjoyment with remarkable cleverness and care, he is possessed by an ultimate, a terrible thoughtlessness. It is obvious that this man who is never touched by values, who knows no abandonment to them, is completely irresponsible."  See here.

Irresponsible.  And incapable of putting on the new man in Christ Jesus.