It seems impossible to separate ourselves from our posterity (children, grandchildren and beyond), yet America has become that dysfunctional. That is, America does not mind that many of its children become neglected, abused, and uneducated adolescents, on way or another never to achieve adulthood. Starting with the big picture, humankind is one; Americans are a nation; people who are committed to the preamble are voluntarily civic within the people. "Civic" means working for both personal liberty and human justice more than goodwill. Individually, both within and without, there are humans in all stages of life—from infancy to deathbed. So what distinguishes “ourselves” from “our posterity” in those tandem civic goals, and should the goals be stated separately for use in 2018?
I think so. I think the preamble should be turned upside down so as to focus on children rather than adults. For example, I think the civil marriage license should be replaced with a civil monogamy license that separates the issues of 1) spousal obligations and benefits from 2) protection, obligations, and benefits to children, grandchildren, and beyond. The self-appointed lord of dignity and equality, Justice Kennedy, overlooked the person-hood of a newborn human. Also, single adults should not have a tax burden due to monogamy without progeny. That is, singles should not subsidize couples who do not and will not have children. But far more importantly, a people should focus on providing a way of living that is inviting to children and children to be born. Such leadership in America would help the world. Just like people, nations may lead by example more than exhortation.
Some dissidents separate themselves by criminal action that becomes overt. For example, a barn burner is of the people and when observed in the practice has separated from “A Civic People of the United States,” who maintain statutory law and its enforcement. Yet, according to the ”blessings” goal, the immediate descendant is still of “We the People of the United States,” because he or she did not harm. William Faulkner illustrates this point in his short story, “Barn Burning.” Colonel Sartoris, ten years old, receives the full protection of the grocery-store court. Once he experienced justice, the boy wanted freedom-from his abusive family and walked away, I assume to acquire the liberty-to pursue justice. Thus, the descendants of criminals may choose to be of "We the People of the United States" as defined by the preamble. To delineate a civic people from criminals and others who do not commit the founding principles in the preamble, I use the title, “A Civic People of the United States,” and sometimes clarify this point by modifying the subject of the preamble's statement to "We the Civic People of the United States."
estimated 3.3 million reports of alleged abuse and/or neglect involving approximately
6 million children were made to local child protective services (CPS) agencies across the
country. An estimated 899,000 of these children were determined to be victims of abuse
and/or neglect (USDHHS, 2007). Of these, 16.6 percent were determined to be victims of
physical abuse. Further, an estimated 1,460 children died in 2005 as a result of child abuse
and neglect (U.S. Department of Health and Human Services, 2007).
We heard from President Obama, “Together, we determined that a modern economy requires . . . schools and colleges to train our workers.” I prefer schooling that empowers the child to seek the fulfillment expressed by Professor Orlando Patterson: “[T]he ultimate human condition is to be liberated from all internal and external constraints in one's desire to realize one's self.” One of the external constraints is erroneous living passed on by parents and other caretakers as memes--packets of information. Industriousness is required for each person to reach Professor Patterson’s level of happiness, but fulfilling the nation’s needs---eligible workers---is a by-product, not the goal. It is not a case of people for the government's use, but rather discipline by a civic people through collaboratively informed voting. Moreover, Patterson’s vision does not make a person an object of employment and a subject of the nation--a worker.
It only remains now to speak of ecclesiastical principalities, touching which all difficulties are prior to getting possession, because they are acquired either by capacity or good fortune, and they can be held without either; for they are sustained by the ordinances of religion, which are so all-powerful, and of such a character that the principalities may be held no matter how their princes behave and live. These princes alone have states and do not defend them, they have subjects and do not rule them; and the states, although unguarded, are not taken from them, and the subjects, although not ruled, do not care, and they have neither the desire nor the ability to alienate themselves. Such principalities only are secure and happy. But being upheld by powers, to which the human mind cannot reach, I shall speak no more of them, because, being exalted and maintained by God, it would be the act of a presumptuous and rash man to discuss them.
I hope this essay is sufficient to justify separate consideration of each object of the “blessings” goal of the preamble, without disrespect toward its authors, signers, or the ratifying voters in 1788.
 Online at: www.americanhumane.org/children/stop-child-abuse/fact-sheets/child-physical-abuse.html .
 Online at: www.americanhumane.org/children/stop-child-abuse/fact-sheets/child-abuse-and-neglect-statistics.html .
 Marci A. Hamilton. Justice Denied: What American Must Do to Protect its Children. Cambridge University Press. 2008. Page 111-2.
 Online at: www.whitehouse.gov/the-press-office/2013/01/21/inaugural-address-president-barack-obama .
 James Q. Wilson. The Moral Sense. Free Press Paperbacks. 1993. 1997 ed. Page 195.
 Online at: www.usdebtclock.org/ .
 Online at: www.indexmundi.com/united_states/demographics_profile.html .
 Abraham Lincoln. Gettysburg Address. 1863.
 Online at: www.openbible.info/topics/praying_in_public .
 Online at: www.gutenberg.org/files/1232/1232-h/1232-h.htm#link2HCH0011 .