I can relate to everything you said, especially in terms of regarding politics more as a moral obligation than subjective preference. I should preface by admitting to still struggling with the enneagram—I find it less intuitive than MBTI, which perhaps reflects the fact that it encompasses vaguer, more value-based aspects of personality. Nonetheless, another way 1w2 might come out for me is how I enjoy working through and debating subjective, only semi-graspable ideas.
I have an INFJ (likely 1w9) friend (who types much more easily, not being on the spectrum) and since we were teenagers we enjoyed long, elliptical conversations that wedded quite abstract ideas to moral and empirical observation in tangents that would often fold in on themselves. Whereas with other types this kind of talk is rarer and harder to sustain; such as my ENFP (at a guess) childhood friend, whose enneagram I'm unsure about, with whom I connect on more creative projects and aesthetic enjoyments, sharing essential moral convictions that aren't really discussed.
So I wonder how the personality of 1s manifests when there is no injustice in their immediate circumstances, and how this personality comes out in terms of intellectual thinking, art and passion projects, &c.
As a utopian, I ask this question often. And I go back to my early childhood experiences, which were good, in which I would construct elaborate, narrative-based games for my siblings and our friends. And I believe we were very much working out the world, often at a quite sophisticated level. I can imagine INFJ 1w2s using utopia to enjoy a more relaxed, playful cultivation not only of the self, but of other selves, through imaginative activities that marry the abstract (Ni) with concrete values (Fe).
It's interesting to me that you have chosen a pedagogical vocation. Education fascinates me and I often see my freelance editing as having a pedagogical (and even therapeutic) dimension. Phenomenologically, injustice presents itself as a demand, but in lieu of that, a purer moral cultivation takes over and it is analogous to aesthetic pursuits (Plato made much of the interrelationship of truth, beauty and goodness). In that, it is an incommensurable and even, perhaps, ludic praxis that is open-ended and pluralistic. I guess what this comes back to, over and over, is that injustice must take precedence, but my preference is for a type of serious (even morally serious) play—into which category I would put my writing, editing and reading.