I’m not sure if you’re joking or not, but I’ll play it safe and assume you’re not: nothing I say about my life is ever actually true!! If I do say something sincere in the future, I’ll signpost it as such.

I’m touched though, you would (apparently) search for my “poetry.” … I’ll have to write something just for you.

I didn’t think it right that they were attempting to backfill me for a job I had quit when they hadn’t yet paid me for my last month’s worth. Plus, the job posting was in a public message board. It wasn’t personal property. And it was posted in an illegal location, without the appropriate administration. My inquisitor agreed that since it was an illegal posting, there was no damage made to the company. But since they had complained, HCO felt they had to follow up. I made the point that in my time on the HCO, complaints from non-BYU entities were seldom taken so seriously.

Luckily, BYU administrators realized the irreprable damage the misguided HCC caused that it dissolved the organization in 1999. In its place, the Student Honor Association (SHA) was formed to take a more Christlike approach. I had the opportunity to work as a VP for SHA right after HCC was disbanded. Most of our efforts were spent working to repair what the corrupt HCC had done.

In the end, after working closely with BYUSA and Honor Code executives, in addition to the Dean of Students, I am not aware of any official who considers the HCC era successful.

Alternatively, “Let the men go without” could derive from the phrase often attributed to Marie Antoinette (though perhaps more accurately attributed to Marie-Thérèse, wife of Louis XIV), “Let them eat cake” (”qu’ils mangent de la brioche” in French). As you know, this was allegedly Antoinette’s response when informed that the French masses were without bread and starving.

The Antoinette interpretation would take a subtle, yet meaningful departure from the Navy-centered construction you advocate above, with some distinct Marxist tones. The BYU masses serve as the analog to the 18th century French proletariat. Len’s comment is likely a response to the proletarian complaints regarding facial hair prohibition at BYU. One can sympathize, without agreeing, with Len’s approach. The HCO had displayed magnanimity by allowing mustaches, and yet students continued complaining about beard restrictions. Len, in typical bourgeois fashion, lashes out, saying, in essence, “If they’re not happy with mustaches, then let them go without sideburns.”

Admittedly, Burgess’s role is somewhat less clear in this model. I would argue this suggests the model is incomplete rather than inaccurate, and encourage others to explore what looks to be very fertile ground.