34.Charityintruthplacesmanbeforetheastonishingexperienceofgift.Gratuitousnessispresentinourlivesinmanydifferentforms,whichoftengounrecognizedbecauseofapurelyconsumeristandutilitarianviewoflife.Thehumanbeingismadeforgift,whichexpressesandmakespresenthistranscendentdimension.Sometimesmodernmaniswronglyconvincedthatheisthesoleauthorofhimself,hislifeandsociety.Thisisapresumptionthatfollowsfrombeingselfishlyclosedinuponhimself,anditisaconsequence—toexpressitinfaithterms—oforiginalsin.TheChurch'swisdomhasalwayspointedtothepresenceoforiginalsininsocialconditionsandinthestructureofsociety:“Ignoranceofthefactthatmanhasawoundednatureinclinedtoevilgivesrisetoseriouserrorsintheareasofeducation,politics,socialactionandmorals”[85].Inthelistofareaswheretheperniciouseffectsofsinareevident,theeconomyhasbeenincludedforsometimenow.Wehaveaclearproofofthisatthepresenttime.Theconvictionthatmanisself-sufficientandcansuccessfullyeliminatetheevilpresentinhistorybyhisownactionalonehasledhimtoconfusehappinessandsalvationwithimmanentformsofmaterialprosperityandsocialaction.Then,theconvictionthattheeconomymustbeautonomous,thatitmustbeshieldedfrom“influences”ofamoralcharacter,hasledmantoabusetheeconomicprocessinathoroughlydestructiveway.Inthelongterm,theseconvictionshaveledtoeconomic,socialandpoliticalsystemsthattrampleuponpersonalandsocialfreedom,andarethereforeunabletodeliverthejusticethattheypromise.AsIsaidinmyEncyclicalLetterSpeSalvi,historyistherebydeprivedofChristianhope[86],deprivedofapowerfulsocialresourceattheserviceofintegralhumandevelopment,soughtinfreedomandinjustice.Hopeencouragesreasonandgivesitthestrengthtodirectthewill[87].Itisalreadypresentinfaith,indeeditiscalledforthbyfaith.Charityintruthfeedsonhopeand,atthesametime,manifestsit.AstheabsolutelygratuitousgiftofGod,hopeburstsintoourlivesassomethingnotduetous,somethingthattranscendseverylawofjustice.Giftbyitsnaturegoesbeyondmerit,itsruleisthatofsuperabundance.IttakesfirstplaceinoursoulsasasignofGod'spresenceinus,asignofwhatheexpectsfromus.Truth—whichisitselfgift,inthesamewayascharity—isgreaterthanweare,asSaintAugustineteaches[88].Likewisethetruthofourselves,ofourpersonalconscience,isfirstofallgiventous.Ineverycognitiveprocess,truthisnotsomethingthatweproduce,itisalwaysfound,orbetter,received.Truth,likelove,“isneitherplannednorwilled,butsomehowimposesitselfuponhumanbeings”[89].
Becauseitisagiftreceivedbyeveryone,charityintruthisaforcethatbuildscommunity,itbringsallpeopletogetherwithoutimposingbarriersorlimits.Thehumancommunitythatwebuildbyourselvescannever,purelybyitsownstrength,beafullyfraternalcommunity,norcanitovercomeeverydivisionandbecomeatrulyuniversalcommunity.Theunityofthehumanrace,afraternalcommuniontranscendingeverybarrier,iscalledintobeingbythewordofGod-who-is-Love.Inaddressingthiskeyquestion,wemustmakeitclear,ontheonehand,thatthelogicofgiftdoesnotexcludejustice,nordoesitmerelysitalongsideitasasecondelementaddedfromwithout;ontheotherhand,economic,socialandpoliticaldevelopment,ifitistobeauthenticallyhuman,needstomakeroomfortheprincipleofgratuitousnessasanexpressionoffraternity.
35.Inaclimateofmutualtrust,themarketistheeconomicinstitutionthatpermitsencounterbetweenpersons,inasmuchastheyareeconomicsubjectswhomakeuseofcontractstoregulatetheirrelationsastheyexchangegoodsandservicesofequivalentvaluebetweenthem,inordertosatisfytheirneedsanddesires.Themarketissubjecttotheprinciplesofso-calledcommutativejustice,whichregulatestherelationsofgivingandreceivingbetweenpartiestoatransaction.ButthesocialdoctrineoftheChurchhasunceasinglyhighlightedtheimportanceofdistributivejusticeandsocialjusticeforthemarketeconomy,notonlybecauseitbelongswithinabroadersocialandpoliticalcontext,butalsobecauseofthewidernetworkofrelationswithinwhichitoperates.Infact,ifthemarketisgovernedsolelybytheprincipleoftheequivalenceinvalueofexchangedgoods,itcannotproducethesocialcohesionthatitrequiresinordertofunctionwell.Withoutinternalformsofsolidarityandmutualtrust,themarketcannotcompletelyfulfilitspropereconomicfunction.Andtodayitisthistrustwhichhasceasedtoexist,andthelossoftrustisagraveloss.ItwastimelywhenPaulVIinPopulorumProgressioinsistedthattheeconomicsystemitselfwouldbenefitfromthewide-rangingpracticeofjustice,inasmuchasthefirsttogainfromthedevelopmentofpoorcountrieswouldberichones[90].AccordingtothePope,itwasnotjustamatterofcorrectingdysfunctionsthroughassistance.Thepoorarenottobeconsidereda“burden”[91],butaresource,evenfromthepurelyeconomicpointofview.Itisneverthelesserroneoustoholdthatthemarketeconomyhasaninbuiltneedforaquotaofpovertyandunderdevelopmentinordertofunctionatitsbest.Itisintheinterestsofthemarkettopromoteemancipation,butinordertodosoeffectively,itcannotrelyonlyonitself,becauseitisnotabletoproducebyitselfsomethingthatliesoutsideitscompetence.Itmustdrawitsmoralenergiesfromothersubjectsthatarecapableofgeneratingthem.
36.Economicactivitycannotsolveallsocialproblemsthroughthesimpleapplicationofcommerciallogic.Thisneedstobedirectedtowardsthepursuitofthecommongood,forwhichthepoliticalcommunityinparticularmustalsotakeresponsibility.Therefore,itmustbeborneinmindthatgraveimbalancesareproducedwheneconomicaction,conceivedmerelyasanengineforwealthcreation,isdetachedfrompoliticalaction,conceivedasameansforpursuingjusticethroughredistribution.
TheChurchhasalwaysheldthateconomicactionisnottoberegardedassomethingopposedtosociety.Inandofitself,themarketisnot,andmustnotbecome,theplacewherethestrongsubduetheweak.Societydoesnothavetoprotectitselffromthemarket,asifthedevelopmentofthelatterwereipsofactotoentailthedeathofauthenticallyhumanrelations.Admittedly,themarketcanbeanegativeforce,notbecauseitissobynature,butbecauseacertainideologycanmakeitso.Itmustberememberedthatthemarketdoesnotexistinthepurestate.Itisshapedbytheculturalconfigurationswhichdefineitandgiveitdirection.Economyandfinance,asinstruments,canbeusedbadlywhenthoseatthehelmaremotivatedbypurelyselfishends.Instrumentsthataregoodinthemselvescantherebybetransformedintoharmfulones.Butitisman'sdarkenedreasonthatproducestheseconsequences,nottheinstrumentperse.Thereforeitisnottheinstrumentthatmustbecalledtoaccount,butindividuals,theirmoralconscienceandtheirpersonalandsocialresponsibility.
TheChurch'ssocialdoctrineholdsthatauthenticallyhumansocialrelationshipsoffriendship,solidarityandreciprocitycanalsobeconductedwithineconomicactivity,andnotonlyoutsideitor“after”it.Theeconomicsphereisneitherethicallyneutral,norinherentlyinhumanandopposedtosociety.Itispartandparcelofhumanactivityandpreciselybecauseitishuman,itmustbestructuredandgovernedinanethicalmanner.
Thegreatchallengebeforeus,accentuatedbytheproblemsofdevelopmentinthisglobaleraandmadeevenmoreurgentbytheeconomicandfinancialcrisis,istodemonstrate,inthinkingandbehaviour,notonlythattraditionalprinciplesofsocialethicsliketransparency,honestyandresponsibilitycannotbeignoredorattenuated,butalsothatincommercialrelationshipstheprincipleofgratuitousnessandthelogicofgiftasanexpressionoffraternitycanandmustfindtheirplacewithinnormaleconomicactivity.Thisisahumandemandatthepresenttime,butitisalsodemandedbyeconomiclogic.Itisademandbothofcharityandoftruth.
37.TheChurch'ssocialdoctrinehasalwaysmaintainedthatjusticemustbeappliedtoeveryphaseofeconomicactivity,becausethisisalwaysconcernedwithmanandhisneeds.Locatingresources,financing,production,consumptionandalltheotherphasesintheeconomiccycleinevitablyhavemoralimplications.Thuseveryeconomicdecisionhasamoralconsequence.Thesocialsciencesandthedirectiontakenbythecontemporaryeconomypointtothesameconclusion.Perhapsatonetimeitwasconceivablethatfirstthecreationofwealthcouldbeentrustedtotheeconomy,andthenthetaskofdistributingitcouldbeassignedtopolitics.Todaythatwouldbemoredifficult,giventhateconomicactivityisnolongercircumscribedwithinterritoriallimits,whiletheauthorityofgovernmentscontinuestobeprincipallylocal.Hencethecanonsofjusticemustberespectedfromtheoutset,astheeconomicprocessunfolds,andnotjustafterwardsorincidentally.Spacealsoneedstobecreatedwithinthemarketforeconomicactivitycarriedoutbysubjectswhofreelychoosetoactaccordingtoprinciplesotherthanthoseofpureprofit,withoutsacrificingtheproductionofeconomicvalueintheprocess.Themanyeconomicentitiesthatdrawtheiroriginfromreligiousandlayinitiativesdemonstratethatthisisconcretelypossible.
Intheglobalera,theeconomyisinfluencedbycompetitivemodelstiedtoculturesthatdiffergreatlyamongthemselves.Thedifferentformsofeconomicenterprisetowhichtheygiverisefindtheirmainpointofencounterincommutativejustice.Economiclifeundoubtedlyrequirescontracts,inordertoregulaterelationsofexchangebetweengoodsofequivalentvalue.Butitalsoneedsjustlawsandformsofredistributiongovernedbypolitics,andwhatismore,itneedsworksredolentofthespiritofgift.Theeconomyintheglobaleraseemstoprivilegetheformerlogic,thatofcontractualexchange,butdirectlyorindirectlyitalsodemonstratesitsneedfortheothertwo:politicallogic,andthelogicoftheunconditionalgift.
38.MypredecessorJohnPaulIIdrewattentiontothisquestioninCentesimusAnnus,whenhespokeoftheneedforasystemwiththreesubjects:themarket,theStateandcivilsociety[92].Hesawcivilsocietyasthemostnaturalsettingforaneconomyofgratuitousnessandfraternity,butdidnotmeantodenyitaplaceintheothertwosettings.Todaywecansaythateconomiclifemustbeunderstoodasamulti-layeredphenomenon:ineveryoneoftheselayers,tovaryingdegreesandinwaysspecificallysuitedtoeach,theaspectoffraternalreciprocitymustbepresent.Intheglobalera,economicactivitycannotprescindfromgratuitousness,whichfostersanddisseminatessolidarityandresponsibilityforjusticeandthecommongoodamongthedifferenteconomicplayers.Itisclearlyaspecificandprofoundformofeconomicdemocracy.Solidarityisfirstandforemostasenseofresponsibilityonthepartofeveryonewithregardtoeveryone[93],anditcannotthereforebemerelydelegatedtotheState.Whileinthepastitwaspossibletoarguethatjusticehadtocomefirstandgratuitousnesscouldfollowafterwards,asacomplement,todayitisclearthatwithoutgratuitousness,therecanbenojusticeinthefirstplace.Whatisneeded,therefore,isamarketthatpermitsthefreeoperation,inconditionsofequalopportunity,ofenterprisesinpursuitofdifferentinstitutionalends.Alongsideprofit-orientedprivateenterpriseandthevarioustypesofpublicenterprise,theremustberoomforcommercialentitiesbasedonmutualistprinciplesandpursuingsocialendstotakerootandexpressthemselves.Itisfromtheirreciprocalencounterinthemarketplacethatonemayexpecthybridformsofcommercialbehaviourtoemerge,andhenceanattentivenesstowaysofcivilizingtheeconomy.Charityintruth,inthiscase,requiresthatshapeandstructurebegiventothosetypesofeconomicinitiativewhich,withoutrejectingprofit,aimatahighergoalthanthemerelogicoftheexchangeofequivalents,ofprofitasanendinitself.
39.PaulVIinPopulorumProgressiocalledforthecreationofamodelofmarketeconomycapableofincludingwithinitsrangeallpeoplesandnotjustthebetteroff.Hecalledforeffortstobuildamorehumanworldforall,aworldinwhich“allwillbeabletogiveandreceive,withoutonegroupmakingprogressattheexpenseoftheother”[94].InthiswayhewasapplyingonaglobalscaletheinsightsandaspirationscontainedinRerumNovarum,writtenwhen,asaresultoftheIndustrialRevolution,theideawasfirstproposed—somewhataheadofitstime—thatthecivilorder,foritsself-regulation,alsoneededinterventionfromtheStateforpurposesofredistribution.Notonlyisthisvisionthreatenedtodaybythewayinwhichmarketsandsocietiesareopeningup,butitisevidentlyinsufficienttosatisfythedemandsofafullyhumaneeconomy.WhattheChurch'ssocialdoctrinehasalwayssustained,onthebasisofitsvisionofmanandsociety,iscorroboratedtodaybythedynamicsofglobalization.
WhenboththelogicofthemarketandthelogicoftheStatecometoanagreementthateachwillcontinuetoexerciseamonopolyoveritsrespectiveareaofinfluence,inthelongtermmuchislost:solidarityinrelationsbetweencitizens,participationandadherence,actionsofgratuitousness,allofwhichstandincontrastwithgivinginordertoacquire(thelogicofexchange)andgivingthroughduty(thelogicofpublicobligation,imposedbyStatelaw).Inordertodefeatunderdevelopment,actionisrequirednotonlyonimprovingexchange-basedtransactionsandimplantingpublicwelfarestructures,butaboveallongraduallyincreasingopenness,inaworldcontext,toformsofeconomicactivitymarkedbyquotasofgratuitousnessandcommunion.Theexclusivelybinarymodelofmarket-plus-Stateiscorrosiveofsociety,whileeconomicformsbasedonsolidarity,whichfindtheirnaturalhomeincivilsocietywithoutbeingrestrictedtoit,buildupsociety.Themarketofgratuitousnessdoesnotexist,andattitudesofgratuitousnesscannotbeestablishedbylaw.Yetboththemarketandpoliticsneedindividualswhoareopentoreciprocalgift.
40.Today'sinternationaleconomicscene,markedbygravedeviationsandfailures,requiresaprofoundlynewwayofunderstandingbusinessenterprise.Oldmodelsaredisappearing,butpromisingnewonesaretakingshapeonthehorizon.Withoutdoubt,oneofthegreatestrisksforbusinessesisthattheyarealmostexclusivelyanswerabletotheirinvestors,therebylimitingtheirsocialvalue.Owingtotheirgrowthinscaleandtheneedformoreandmorecapital,itisbecomingincreasinglyrareforbusinessenterprisestobeinthehandsofastabledirectorwhofeelsresponsibleinthelongterm,notjusttheshortterm,forthelifeandtheresultsofhiscompany,anditisbecomingincreasinglyrareforbusinessestodependonasingleterritory.Moreover,theso-calledoutsourcingofproductioncanweakenthecompany'ssenseofresponsibilitytowardsthestakeholders—namelytheworkers,thesuppliers,theconsumers,thenaturalenvironmentandbroadersociety—infavouroftheshareholders,whoarenottiedtoaspecificgeographicalareaandwhothereforeenjoyextraordinarymobility.Today'sinternationalcapitalmarketoffersgreatfreedomofaction.Yetthereisalsoincreasingawarenessoftheneedforgreatersocialresponsibilityonthepartofbusiness.EveniftheethicalconsiderationsthatcurrentlyinformdebateonthesocialresponsibilityofthecorporateworldarenotallacceptablefromtheperspectiveoftheChurch'ssocialdoctrine,thereisneverthelessagrowingconvictionthatbusinessmanagementcannotconcernitselfonlywiththeinterestsoftheproprietors,butmustalsoassumeresponsibilityforalltheotherstakeholderswhocontributetothelifeofthebusiness:theworkers,theclients,thesuppliersofvariouselementsofproduction,thecommunityofreference.Inrecentyearsanewcosmopolitanclassofmanagershasemerged,whoareoftenanswerableonlytotheshareholdersgenerallyconsistingofanonymousfundswhichdefactodeterminetheirremuneration.Bycontrast,though,manyfar-sightedmanagerstodayarebecomingincreasinglyawareoftheprofoundlinksbetweentheirenterpriseandtheterritoryorterritoriesinwhichitoperates.PaulVIinvitedpeopletogiveseriousattentiontothedamagethatcanbecausedtoone'shomecountrybythetransferabroadofcapitalpurelyforpersonaladvantage[95].JohnPaulIItaughtthatinvestmentalwayshasmoral,aswellaseconomicsignificance[96].Allthis—itshouldbestressed—isstillvalidtoday,despitethefactthatthecapitalmarkethasbeensignificantlyliberalized,andmoderntechnologicalthinkingcansuggestthatinvestmentismerelyatechnicalact,notahumanandethicalone.Thereisnoreasontodenythatacertainamountofcapitalcandogood,ifinvestedabroadratherthanathome.Yettherequirementsofjusticemustbesafeguarded,withdueconsiderationforthewayinwhichthecapitalwasgeneratedandtheharmtoindividualsthatwillresultifitisnotusedwhereitwasproduced[97].Whatshouldbeavoidedisaspeculativeuseoffinancialresourcesthatyieldstothetemptationofseekingonlyshort-termprofit,withoutregardforthelong-termsustainabilityoftheenterprise,itsbenefittotherealeconomyandattentiontotheadvancement,insuitableandappropriateways,offurthereconomicinitiativesincountriesinneedofdevelopment.Itistruethattheexportofinvestmentsandskillscanbenefitthepopulationsofthereceivingcountry.Labourandtechnicalknowledgeareauniversalgood.Yetitisnotrighttoexportthesethingsmerelyforthesakeofobtainingadvantageousconditions,orworse,forpurposesofexploitation,withoutmakingarealcontributiontolocalsocietybyhelpingtobringaboutarobustproductiveandsocialsystem,anessentialfactorforstabledevelopment.
41.Inthecontextofthisdiscussion,itishelpfultoobservethatbusinessenterpriseinvolvesawiderangeofvalues,becomingwiderallthetime.Thecontinuinghegemonyofthebinarymodelofmarket-plus-Statehasaccustomedustothinkonlyintermsoftheprivatebusinessleaderofacapitalisticbentontheonehand,andtheStatedirectorontheother.Inreality,businesshastobeunderstoodinanarticulatedway.Thereareanumberofreasons,ofameta-economickind,forsayingthis.Businessactivityhasahumansignificance,priortoitsprofessionalone[98].Itispresentinallwork,understoodasapersonalaction,an“actuspersonae”[99],whichiswhyeveryworkershouldhavethechancetomakehiscontributionknowingthatinsomeway“heisworking‘forhimself'”[100].Withgoodreason,PaulVItaughtthat“everyonewhoworksisacreator”[101].Itisinresponsetotheneedsandthedignityoftheworker,aswellastheneedsofsociety,thatthereexistvarioustypesofbusinessenterprise,overandabovethesimpledistinctionbetween“private”and“public”.Eachofthemrequiresandexpressesaspecificbusinesscapacity.Inordertoconstructaneconomythatwillsoonbeinapositiontoservethenationalandglobalcommongood,itisappropriatetotakeaccountofthisbroadersignificanceofbusinessactivity.Itfavourscross-fertilizationbetweendifferenttypesofbusinessactivity,withshiftingofcompetencesfromthe“non-profit”worldtothe“profit”worldandviceversa,fromthepublicworldtothatofcivilsociety,fromadvancedeconomiestodevelopingcountries.
“Politicalauthority”alsoinvolvesawiderangeofvalues,whichmustnotbeoverlookedintheprocessofconstructinganeworderofeconomicproductivity,sociallyresponsibleandhumaninscale.Aswellascultivatingdifferentiatedformsofbusinessactivityontheglobalplane,wemustalsopromoteadispersedpoliticalauthority,effectiveondifferentlevels.TheintegratedeconomyofthepresentdaydoesnotmaketheroleofStatesredundant,butratheritcommitsgovernmentstogreatercollaborationwithoneanother.BothwisdomandprudencesuggestnotbeingtooprecipitousindeclaringthedemiseoftheState.Intermsoftheresolutionofthecurrentcrisis,theState'sroleseemsdestinedtogrow,asitregainsmanyofitscompetences.Insomenations,moreover,theconstructionorreconstructionoftheStateremainsakeyfactorintheirdevelopment.Thefocusofinternationalaid,withinasolidarity-basedplantoresolvetoday'seconomicproblems,shouldratherbeonconsolidatingconstitutional,juridicalandadministrativesystemsincountriesthatdonotyetfullyenjoythesegoods.Alongsideeconomicaid,thereneedstobeaiddirectedtowardsreinforcingtheguaranteespropertotheStateoflaw:asystemofpublicorderandeffectiveimprisonmentthatrespectshumanrights,trulydemocraticinstitutions.TheStatedoesnotneedtohaveidenticalcharacteristicseverywhere:thesupportaimedatstrengtheningweakconstitutionalsystemscaneasilybeaccompaniedbythedevelopmentofotherpoliticalplayers,ofacultural,social,territorialorreligiousnature,alongsidetheState.Thearticulationofpoliticalauthorityatthelocal,nationalandinternationallevelsisoneofthebestwaysofgivingdirectiontotheprocessofeconomicglobalization.Itisalsothewaytoensurethatitdoesnotactuallyunderminethefoundationsofdemocracy.
42.Sometimesglobalizationisviewedinfatalisticterms,asifthedynamicsinvolvedweretheproductofanonymousimpersonalforcesorstructuresindependentofthehumanwill[102].Inthisregarditisusefultorememberthatwhileglobalizationshouldcertainlybeunderstoodasasocio-economicprocess,thisisnotitsonlydimension.Underneaththemorevisibleprocess,humanityitselfisbecomingincreasinglyinterconnected;itismadeupofindividualsandpeoplestowhomthisprocessshouldofferbenefitsanddevelopment[103],astheyassumetheirrespectiveresponsibilities,singlyandcollectively.Thebreaking-downofbordersisnotsimplyamaterialfact:itisalsoaculturaleventbothinitscausesanditseffects.Ifglobalizationisviewedfromadeterministicstandpoint,thecriteriawithwhichtoevaluateanddirectitarelost.Asahumanreality,itistheproductofdiverseculturaltendencies,whichneedtobesubjectedtoaprocessofdiscernment.Thetruthofglobalizationasaprocessanditsfundamentalethicalcriterionaregivenbytheunityofthehumanfamilyanditsdevelopmenttowardswhatisgood.Henceasustainedcommitmentisneededsoastopromoteaperson-basedandcommunity-orientedculturalprocessofworld-wideintegrationthatisopentotranscendence.
Despitesomeofitsstructuralelements,whichshouldneitherbedeniednorexaggerated,“globalization,apriori,isneithergoodnorbad.Itwillbewhatpeoplemakeofit”[104].Weshouldnotbeitsvictims,butratheritsprotagonists,actinginthelightofreason,guidedbycharityandtruth.Blindoppositionwouldbeamistakenandprejudicedattitude,incapableofrecognizingthepositiveaspectsoftheprocess,withtheconsequentriskofmissingthechancetotakeadvantageofitsmanyopportunitiesfordevelopment.Theprocessesofglobalization,suitablyunderstoodanddirected,openuptheunprecedentedpossibilityoflarge-scaleredistributionofwealthonaworld-widescale;ifbadlydirected,however,theycanleadtoanincreaseinpovertyandinequality,andcouldeventriggeraglobalcrisis.Itisnecessarytocorrectthemalfunctions,someofthemserious,thatcausenewdivisionsbetweenpeoplesandwithinpeoples,andalsotoensurethattheredistributionofwealthdoesnotcomeaboutthroughtheredistributionorincreaseofpoverty:arealdangerifthepresentsituationweretobebadlymanaged.Foralongtimeitwasthoughtthatpoorpeoplesshouldremainatafixedstageofdevelopment,andshouldbecontenttoreceiveassistancefromthephilanthropyofdevelopedpeoples.PaulVIstronglyopposedthismentalityinPopulorumProgressio.Todaythematerialresourcesavailableforrescuingthesepeoplesfrompovertyarepotentiallygreaterthanbefore,buttheyhaveendeduplargelyinthehandsofpeoplefromdevelopedcountries,whohavebenefitedmorefromtheliberalizationthathasoccurredinthemobilityofcapitalandlabour.Theworld-widediffusionofformsofprosperityshouldnotthereforebeheldupbyprojectsthatareself-centred,protectionistorattheserviceofprivateinterests.Indeedtheinvolvementofemergingordevelopingcountriesallowsustomanagethecrisisbettertoday.Thetransitioninherentintheprocessofglobalizationpresentsgreatdifficultiesanddangersthatcanonlybeovercomeifweareabletoappropriatetheunderlyinganthropologicalandethicalspiritthatdrivesglobalizationtowardsthehumanizinggoalofsolidarity.Unfortunatelythisspiritisoftenoverwhelmedorsuppressedbyethicalandculturalconsiderationsofanindividualisticandutilitariannature.Globalizationisamultifacetedandcomplexphenomenonwhichmustbegraspedinthediversityandunityofallitsdifferentdimensions,includingthetheologicaldimension.Inthiswayitwillbepossibletoexperienceandtosteertheglobalizationofhumanityinrelationalterms,intermsofcommunionandthesharingofgoods.
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[85]CatechismoftheCatholicChurch,407;cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,25:loc.cit.,822-824.
[86]Cf.no.17:AAS99(2007),1000.
[87]Cf.ibid.,23:loc.cit.,1004-1005.
[88]SaintAugustineexpoundsthisteachingindetailinhisdialogueonfreewill(Deliberoarbitrio,II,3,8ff.).Heindicatestheexistencewithinthehumansoulofan“internalsense”.Thissenseconsistsinanactthatisfulfilledoutsidethenormalfunctionsofreason,anactthatisnottheresultofreflection,butisalmostinstinctive,throughwhichreason,realizingitstransientandfalliblenature,admitstheexistenceofsomethingeternal,higherthanitself,somethingabsolutelytrueandcertain.ThenamethatSaintAugustinegivestothisinteriortruthisattimesthenameofGod(ConfessionsX,24,35;XII,25,35;DeliberoarbitrioII,3,8),moreoftenthatofChrist(Demagistro11:38;ConfessionsVII,18,24;XI,2,4).
[89]BenedictXVI,EncyclicalLetterDeusCaritasEst,3:loc.cit.,219.
[90]Cf.no.49:loc.cit.,281.
[91]JohnPaulII,EncyclicalLetterCentesimusAnnus,28:loc.cit.,827-828.
[92]Cf.no.35:loc.cit.,836-838.
[93]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,38:loc.cit.,565-566.
[94]No.44:loc.cit.,279.
[95]Cf.ibid.,24:loc.cit.,269.
[96]Cf.EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.
[97]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,24:loc.cit.,269.
[98]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,32:loc.cit.,832-833;PaulVI,EncyclicalLetterPopulorumProgressio,25:loc.cit.,269-270.
[99]JohnPaulII,EncyclicalLetterLaboremExercens,24:loc.cit.,637-638.
[100]Ibid.,15:loc.cit.,616-618.
[101]EncyclicalLetterPopulorumProgressio,27:loc.cit.,271.
[102]Cf.CongregationfortheDoctrineoftheFaith,InstructiononChristianFreedomandLiberationLibertatisConscientia(22March1987),74:AAS79(1987),587.
[103]Cf.JohnPaulII,InterviewpublishedintheCatholicdailynewspaperLaCroix,20August1997.
[104]JohnPaulII,AddresstothePontificalAcademyofSocialSciences,27April2001.