THEDEVELOPMENTOFPEOPLES
ANDTECHNOLOGY
68.Thedevelopmentofpeoplesisintimatelylinkedtothedevelopmentofindividuals.Thehumanpersonbynatureisactivelyinvolvedinhisowndevelopment.Thedevelopmentinquestionisnotsimplytheresultofnaturalmechanisms,sinceaseverybodyknows,weareallcapableofmakingfreeandresponsiblechoices.Norisitmerelyatthemercyofourcaprice,sinceweallknowthatweareagift,notsomethingself-generated.Ourfreedomisprofoundlyshapedbyourbeing,andbyitslimits.Nooneshapeshisownconsciencearbitrarily,butweallbuildourown“I”onthebasisofa“self”whichisgiventous.Notonlyareotherpersonsoutsideourcontrol,buteachoneofusisoutsidehisorherowncontrol.Aperson'sdevelopmentiscompromised,ifheclaimstobesolelyresponsibleforproducingwhathebecomes.Byanalogy,thedevelopmentofpeoplesgoesawryifhumanitythinksitcanre-createitselfthroughthe“wonders”oftechnology,justaseconomicdevelopmentisexposedasadestructiveshamifitreliesonthe“wonders”offinanceinordertosustainunnaturalandconsumeristgrowth.InthefaceofsuchPrometheanpresumption,wemustfortifyourloveforafreedomthatisnotmerelyarbitrary,butisrenderedtrulyhumanbyacknowledgmentofthegoodthatunderliesit.Tothisend,manneedstolookinsidehimselfinordertorecognizethefundamentalnormsofthenaturalmorallawwhichGodhaswrittenonourhearts.
69.Thechallengeofdevelopmenttodayiscloselylinkedtotechnologicalprogress,withitsastoundingapplicationsinthefieldofbiology.Technology—itisworthemphasizing—isaprofoundlyhumanreality,linkedtotheautonomyandfreedomofman.Intechnologyweexpressandconfirmthehegemonyofthespiritovermatter.“Thehumanspirit,‘increasinglyfreeofitsbondagetocreatures,canbemoreeasilydrawntotheworshipandcontemplationoftheCreator'”[150].Technologyenablesustoexercisedominionovermatter,toreducerisks,tosavelabour,toimproveourconditionsoflife.Ittouchestheheartofthevocationofhumanlabour:intechnology,seenastheproductofhisgenius,manrecognizeshimselfandforgeshisownhumanity.Technologyistheobjectivesideofhumanaction[151]whoseoriginandraisond'etreisfoundinthesubjectiveelement:theworkerhimself.Forthisreason,technologyisnevermerelytechnology.Itrevealsmanandhisaspirationstowardsdevelopment,itexpressestheinnertensionthatimpelshimgraduallytoovercomemateriallimitations.Technology,inthissense,isaresponsetoGod'scommandtotillandtokeeptheland(cf.Gen2:15)thathehasentrustedtohumanity,anditmustservetoreinforcethecovenantbetweenhumanbeingsandtheenvironment,acovenantthatshouldmirrorGod'screativelove.
70.Technologicaldevelopmentcangiverisetotheideathattechnologyisself-sufficientwhentoomuchattentionisgiventothe“how”questions,andnotenoughtothemany“why”questionsunderlyinghumanactivity.Forthisreasontechnologycanappearambivalent.Producedthroughhumancreativityasatoolofpersonalfreedom,technologycanbeunderstoodasamanifestationofabsolutefreedom,thefreedomthatseekstoprescindfromthelimitsinherentinthings.Theprocessofglobalizationcouldreplaceideologieswithtechnology[152],allowingthelattertobecomeanideologicalpowerthatthreatenstoconfineuswithinanapriorithatholdsusbackfromencounteringbeingandtruth.Werethattohappen,wewouldallknow,evaluateandmakedecisionsaboutourlifesituationsfromwithinatechnocraticculturalperspectivetowhichwewouldbelongstructurally,withouteverbeingabletodiscoverameaningthatisnotofourownmaking.The“technical”worldviewthatfollowsfromthisvisionisnowsodominantthattruthhascometobeseenascoincidingwiththepossible.Butwhenthesolecriterionoftruthisefficiencyandutility,developmentisautomaticallydenied.Truedevelopmentdoesnotconsistprimarilyin“doing”.Thekeytodevelopmentisamindcapableofthinkingintechnologicaltermsandgraspingthefullyhumanmeaningofhumanactivities,withinthecontextoftheholisticmeaningoftheindividual'sbeing.Evenwhenweworkthroughsatellitesorthroughremoteelectronicimpulses,ouractionsalwaysremainhuman,anexpressionofourresponsiblefreedom.Technologyishighlyattractivebecauseitdrawsusoutofourphysicallimitationsandbroadensourhorizon.Buthumanfreedomisauthenticonlywhenitrespondstothefascinationoftechnologywithdecisionsthatarethefruitofmoralresponsibility.Hencethepressingneedforformationinanethicallyresponsibleuseoftechnology.Movingbeyondthefascinationthattechnologyexerts,wemustreappropriatethetruemeaningoffreedom,whichisnotanintoxicationwithtotalautonomy,butaresponsetothecallofbeing,beginningwithourownpersonalbeing.
71.Thisdeviationfromsolidhumanisticprinciplesthatatechnicalmindsetcanproduceisseentodayincertaintechnologicalapplicationsinthefieldsofdevelopmentandpeace.Oftenthedevelopmentofpeoplesisconsideredamatteroffinancialengineering,thefreeingupofmarkets,theremovaloftariffs,investmentinproduction,andinstitutionalreforms—inotherwords,apurelytechnicalmatter.Allthesefactorsareofgreatimportance,butwehavetoaskwhytechnicalchoicesmadethusfarhaveyieldedrathermixedresults.Weneedtothinkhardaboutthecause.Developmentwillneverbefullyguaranteedthroughautomaticorimpersonalforces,whethertheyderivefromthemarketorfrominternationalpolitics.Developmentisimpossiblewithoutuprightmenandwomen,withoutfinanciersandpoliticianswhoseconsciencesarefinelyattunedtotherequirementsofthecommongood.Bothprofessionalcompetenceandmoralconsistencyarenecessary.Whentechnologyisallowedtotakeover,theresultisconfusionbetweenendsandmeans,suchthatthesolecriterionforactioninbusinessisthoughttobethemaximizationofprofit,inpoliticstheconsolidationofpower,andinsciencethefindingsofresearch.Often,underneaththeintricaciesofeconomic,financialandpoliticalinterconnections,thereremainmisunderstandings,hardshipsandinjustice.Theflowoftechnologicalknow-howincreases,butitisthoseinpossessionofitwhobenefit,whilethesituationonthegroundforthepeopleswholiveinitsshadowremainsunchanged:forthemthereislittlechanceofemancipation.
72.Evenpeacecanruntheriskofbeingconsideredatechnicalproduct,merelytheoutcomeofagreementsbetweengovernmentsorofinitiativesaimedatensuringeffectiveeconomicaid.Itistruethatpeace-buildingrequirestheconstantinterplayofdiplomaticcontacts,economic,technologicalandculturalexchanges,agreementsoncommonprojects,aswellasjointstrategiestocurbthethreatofmilitaryconflictandtorootouttheunderlyingcausesofterrorism.Nevertheless,ifsucheffortsaretohavelastingeffects,theymustbebasedonvaluesrootedinthetruthofhumanlife.Thatis,thevoiceofthepeoplesaffectedmustbeheardandtheirsituationmustbetakenintoconsideration,iftheirexpectationsaretobecorrectlyinterpreted.Onemustalignoneself,sotospeak,withtheunsungeffortsofsomanyindividualsdeeplycommittedtobringingpeoplestogetherandtofacilitatingdevelopmentonthebasisofloveandmutualunderstanding.AmongthemaremembersoftheChristianfaithful,involvedinthegreattaskofupholdingthefullyhumandimensionofdevelopmentandpeace.
73.Linkedtotechnologicaldevelopmentistheincreasinglypervasivepresenceofthemeansofsocialcommunications.Itisalmostimpossibletodaytoimaginethelifeofthehumanfamilywithoutthem.Forbetterorforworse,theyaresointegralapartoflifetodaythatitseemsquiteabsurdtomaintainthattheyareneutral—andhenceunaffectedbyanymoralconsiderationsconcerningpeople.Oftensuchviews,stressingthestrictlytechnicalnatureofthemedia,effectivelysupporttheirsubordinationtoeconomicinterestsintentondominatingthemarketand,notleast,toattemptstoimposeculturalmodelsthatserveideologicalandpoliticalagendas.Giventhemedia'sfundamentalimportanceinengineeringchangesinattitudetowardsrealityandthehumanperson,wemustreflectcarefullyontheirinfluence,especiallyinregardtotheethical-culturaldimensionofglobalizationandthedevelopmentofpeoplesinsolidarity.Mirroringwhatisrequiredforanethicalapproachtoglobalizationanddevelopment,sotoothemeaningandpurposeofthemediamustbesoughtwithinananthropologicalperspective.Thismeansthattheycanhaveacivilizingeffectnotonlywhen,thankstotechnologicaldevelopment,theyincreasethepossibilitiesofcommunicatinginformation,butaboveallwhentheyaregearedtowardsavisionofthepersonandthecommongoodthatreflectstrulyuniversalvalues.Justbecausesocialcommunicationsincreasethepossibilitiesofinterconnectionandthedisseminationofideas,itdoesnotfollowthattheypromotefreedomorinternationalizedevelopmentanddemocracyforall.Toachievegoalsofthiskind,theyneedtofocusonpromotingthedignityofpersonsandpeoples,theyneedtobeclearlyinspiredbycharityandplacedattheserviceoftruth,ofthegood,andofnaturalandsupernaturalfraternity.Infact,humanfreedomisintrinsicallylinkedwiththesehighervalues.Themediacanmakeanimportantcontributiontowardsthegrowthincommunionofthehumanfamilyandtheethosofsocietywhentheyareusedtopromoteuniversalparticipationinthecommonsearchforwhatisjust.
74.Aparticularlycrucialbattlegroundintoday'sculturalstrugglebetweenthesupremacyoftechnologyandhumanmoralresponsibilityisthefieldofbioethics,wheretheverypossibilityofintegralhumandevelopmentisradicallycalledintoquestion.Inthismostdelicateandcriticalarea,thefundamentalquestionassertsitselfforce-fully:ismantheproductofhisownlaboursordoeshedependonGod?Scientificdiscoveriesinthisfieldandthepossibilitiesoftechnologicalinterventionseemsoadvancedastoforceachoicebetweentwotypesofreasoning:reasonopentotranscendenceorreasonclosedwithinimmanence.Wearepresentedwithacleareither/or.Yettherationalityofaself-centreduseoftechnologyprovestobeirrationalbecauseitimpliesadecisiverejectionofmeaningandvalue.Itisnocoincidencethatclosingthedoortotranscendencebringsoneupshortagainstadifficulty:howcouldbeingemergefromnothing,howcouldintelligencebebornfromchance?[153]Facedwiththesedramaticquestions,reasonandfaithcancometoeachother'sassistance.Onlytogetherwilltheysaveman.Entrancedbyanexclusiverelianceontechnology,reasonwithoutfaithisdoomedtoflounderinanillusionofitsownomnipotence.Faithwithoutreasonrisksbeingcutofffromeverydaylife[154].
75.PaulVIhadalreadyrecognizedanddrawnattentiontotheglobaldimensionofthesocialquestion[155].Followinghislead,weneedtoaffirmtodaythatthesocialquestionhasbecomearadicallyanthropologicalquestion,inthesensethatitconcernsnotjusthowlifeisconceivedbutalsohowitismanipulated,asbio-technologyplacesitincreasinglyunderman'scontrol.Invitrofertilization,embryoresearch,thepossibilityofmanufacturingclonesandhumanhybrids:allthisisnowemergingandbeingpromotedintoday'shighlydisillusionedculture,whichbelievesithasmasteredeverymystery,becausetheoriginoflifeisnowwithinourgrasp.Hereweseetheclearestexpressionoftechnology'ssupremacy.Inthistypeofculture,theconscienceissimplyinvitedtotakenoteoftechnologicalpossibilities.Yetwemustnotunderestimatethedisturbingscenariosthatthreatenourfuture,orthepowerfulnewinstrumentsthatthe“cultureofdeath”hasatitsdisposal.Tothetragicandwidespreadscourgeofabortionwemaywellhavetoaddinthefuture—indeeditisalreadysurreptiouslypresent—thesystematiceugenicprogrammingofbirths.Attheotherendofthespectrum,apro-euthanasiamindsetismakinginroadsasanequallydamagingassertionofcontroloverlifethatundercertaincircumstancesisdeemednolongerworthliving.Underlyingthesescenariosareculturalviewpointsthatdenyhumandignity.Thesepracticesinturnfosteramaterialisticandmechanisticunderstandingofhumanlife.Whocouldmeasurethenegativeeffectsofthiskindofmentalityfordevelopment?Howcanwebesurprisedbytheindifferenceshowntowardssituationsofhumandegradation,whensuchindifferenceextendseventoourattitudetowardswhatisandisnothuman?Whatisastonishingisthearbitraryandselectivedeterminationofwhattoputforwardtodayasworthyofrespect.Insignificantmattersareconsideredshocking,yetunprecedentedinjusticesseemtobewidelytolerated.Whilethepooroftheworldcontinueknockingonthedoorsoftherich,theworldofaffluencerunstheriskofnolongerhearingthoseknocks,onaccountofaconsciencethatcannolongerdistinguishwhatishuman.Godrevealsmantohimself;reasonandfaithworkhandinhandtodemonstratetouswhatisgood,providedwewanttoseeit;thenaturallaw,inwhichcreativeReasonshinesforth,revealsourgreatness,butalsoourwretchednessinsofaraswefailtorecognizethecalltomoraltruth.
76.Oneaspectofthecontemporarytechnologicalmindsetisthetendencytoconsidertheproblemsandemotionsoftheinteriorlifefromapurelypsychologicalpointofview,eventothepointofneurologicalreductionism.Inthiswayman'sinteriorityisemptiedofitsmeaningandgraduallyourawarenessofthehumansoul'sontologicaldepths,asprobedbythesaints,islost.Thequestionofdevelopmentiscloselyboundupwithourunderstandingofthehumansoul,insofarasweoftenreducetheselftothepsycheandconfusethesoul'shealthwithemotionalwell-being.Theseover-simplificationsstemfromaprofoundfailuretounderstandthespirituallife,andtheyobscurethefactthatthedevelopmentofindividualsandpeoplesdependspartlyontheresolutionofproblemsofaspiritualnature.Developmentmustincludenotjustmaterialgrowthbutalsospiritualgrowth,sincethehumanpersonisa“unityofbodyandsoul”[156],bornofGod'screativeloveanddestinedforeternallife.Thehumanbeingdevelopswhenhegrowsinthespirit,whenhissoulcomestoknowitselfandthetruthsthatGodhasimplanteddeepwithin,whenheentersintodialoguewithhimselfandhisCreator.WhenheisfarawayfromGod,manisunsettledandillatease.Socialandpsychologicalalienationandthemanyneurosesthatafflictaffluentsocietiesareattributableinparttospiritualfactors.Aprosperoussociety,highlydevelopedinmaterialtermsbutweighingheavilyonthesoul,isnotofitselfconducivetoauthenticdevelopment.Thenewformsofslaverytodrugsandthelackofhopeintowhichsomanypeoplefallcanbeexplainednotonlyinsociologicalandpsychologicaltermsbutalsoinessentiallyspiritualterms.Theemptinessinwhichthesoulfeelsabandoned,despitetheavailabilityofcountlesstherapiesforbodyandpsyche,leadstosuffering.Therecannotbeholisticdevelopmentanduniversalcommongoodunlesspeople'sspiritualandmoralwelfareistakenintoaccount,consideredintheirtotalityasbodyandsoul.
77.Thesupremacyoftechnologytendstopreventpeoplefromrecognizinganythingthatcannotbeexplainedintermsofmatteralone.Yeteveryoneexperiencesthemanyimmaterialandspiritualdimensionsoflife.Knowingisnotsimplyamaterialact,sincetheobjectthatisknownalwaysconcealssomethingbeyondtheempiricaldatum.Allourknowledge,eventhemostsimple,isalwaysaminormiracle,sinceitcanneverbefullyexplainedbythematerialinstrumentsthatweapplytoit.Ineverytruththereissomethingmorethanwewouldhaveexpected,inthelovethatwereceivethereisalwaysanelementthatsurprisesus.Weshouldneverceasetomarvelatthesethings.Inallknowledgeandineveryactoflovethehumansoulexperiencessomething“overandabove”,whichseemsverymuchlikeagiftthatwereceive,oraheighttowhichweareraised.Thedevelopmentofindividualsandpeoplesislikewiselocatedonaheight,ifweconsiderthespiritualdimensionthatmustbepresentifsuchdevelopmentistobeauthentic.Itrequiresneweyesandanewheart,capableofrisingaboveamaterialisticvisionofhumanevents,capableofglimpsingindevelopmentthe“beyond”thattechnologycannotgive.Byfollowingthispath,itispossibletopursuetheintegralhumandevelopmentthattakesitsdirectionfromthedrivingforceofcharityintruth.
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[150]PaulVI,EncyclicalLetterPopulorumProgressio,41:loc.cit.,277-278;cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,57.
[151]Cf.JohnPaulII,EncyclicalLetterLaboremExercens,5:loc.cit.,586-589.
[152]Cf.PaulVI,ApostolicLetterOctogesimaAdveniens,29:loc.cit.,420.
[153]Cf.BenedictXVI,AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006;Id.,HomilyatMass,IslingerFeld,Regensburg,12September2006.
[154]Cf.CongregationfortheDoctrineoftheFaith,InstructiononcertainbioethicalquestionsDignitasPersonae(8September2008):AAS100(2008),858-887.
[155]Cf.EncyclicalLetterPopulorumProgressio,3:loc.cit.,258.
[156]SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,14.