THECOOPERATION
OFTHEHUMANFAMILY
53.Oneofthedeepestformsofpovertyapersoncanexperienceisisolation.Ifwelookcloselyatotherkindsofpoverty,includingmaterialforms,weseethattheyarebornfromisolation,fromnotbeinglovedorfromdifficultiesinbeingabletolove.PovertyisoftenproducedbyarejectionofGod'slove,byman'sbasicandtragictendencytocloseinonhimself,thinkinghimselftobeself-sufficientormerelyaninsignificantandephemeralfact,a“stranger”inarandomuniverse.Manisalienatedwhenheisalone,whenheisdetachedfromreality,whenhestopsthinkingandbelievinginafoundation[125].Allofhumanityisalienatedwhentoomuchtrustisplacedinmerelyhumanprojects,ideologiesandfalseutopias[126].Todayhumanityappearsmuchmoreinteractivethaninthepast:thissharedsenseofbeingclosetooneanothermustbetransformedintotruecommunion.Thedevelopmentofpeoplesdepends,aboveall,onarecognitionthatthehumanraceisasinglefamilyworkingtogetherintruecommunion,notsimplyagroupofsubjectswhohappentolivesidebyside[127].
PopePaulVInotedthat“theworldisintroublebecauseofthelackofthinking”[128].Hewasmakinganobservation,butalsoexpressingawish:anewtrajectoryofthinkingisneededinordertoarriveatabetterunderstandingoftheimplicationsofourbeingonefamily;interactionamongthepeoplesoftheworldcallsustoembarkuponthisnewtrajectory,sothatintegrationcansignifysolidarity[129]ratherthanmarginalization.Thinkingofthiskindrequiresadeepercriticalevaluationofthecategoryofrelation.Thisisataskthatcannotbeundertakenbythesocialsciencesalone,insofarasthecontributionofdisciplinessuchasmetaphysicsandtheologyisneededifman'stranscendentdignityistobeproperlyunderstood.
Asaspiritualbeing,thehumancreatureisdefinedthroughinterpersonalrelations.Themoreauthenticallyheorshelivestheserelations,themorehisorherownpersonalidentitymatures.Itisnotbyisolationthatmanestablisheshisworth,butbyplacinghimselfinrelationwithothersandwithGod.Hencetheserelationstakeonfundamentalimportance.Thesameholdstrueforpeoplesaswell.Ametaphysicalunderstandingoftherelationsbetweenpersonsisthereforeofgreatbenefitfortheirdevelopment.Inthisregard,reasonfindsinspirationanddirectioninChristianrevelation,accordingtowhichthehumancommunitydoesnotabsorbtheindividual,annihilatinghisautonomy,ashappensinthevariousformsoftotalitarianism,butrathervalueshimallthemorebecausetherelationbetweenindividualandcommunityisarelationbetweenonetotalityandanother[130].Justasafamilydoesnotsubmergetheidentitiesofitsindividualmembers,justastheChurchrejoicesineach“newcreation”(Gal6:15;2Cor5:17)incorporatedbyBaptismintoherlivingBody,sotootheunityofthehumanfamilydoesnotsubmergetheidentitiesofindividuals,peoplesandcultures,butmakesthemmoretransparenttoeachotherandlinksthemmorecloselyintheirlegitimatediversity.
54.Thethemeofdevelopmentcanbeidentifiedwiththeinclusion-in-relationofallindividualsandpeopleswithintheonecommunityofthehumanfamily,builtinsolidarityonthebasisofthefundamentalvaluesofjusticeandpeace.ThisperspectiveisilluminatedinastrikingwaybytherelationshipbetweenthePersonsoftheTrinitywithintheonedivineSubstance.TheTrinityisabsoluteunityinsofarasthethreedivinePersonsarepurerelationality.ThereciprocaltransparencyamongthedivinePersonsistotalandthebondbetweeneachofthemcomplete,sincetheyconstituteauniqueandabsoluteunity.Goddesirestoincorporateusintothisrealityofcommunionaswell:“thattheymaybeoneevenasweareone”(Jn17:22).TheChurchisasignandinstrumentofthisunity[131].Relationshipsbetweenhumanbeingsthroughouthistorycannotbutbeenrichedbyreferencetothisdivinemodel.Inparticular,inthelightoftherevealedmysteryoftheTrinity,weunderstandthattrueopennessdoesnotmeanlossofindividualidentitybutprofoundinterpenetration.Thisalsoemergesfromthecommonhumanexperiencesofloveandtruth.Justasthesacramentalloveofspousesunitesthemspirituallyin“oneflesh”(Gen2:24;Mt19:5;Eph5:31)andmakesoutofthetwoarealandrelationalunity,soinananalogouswaytruthunitesspiritsandcausesthemtothinkinunison,attractingthemasaunitytoitself.
55.TheChristianrevelationoftheunityofthehumanracepresupposesametaphysicalinterpretationofthe“humanum”inwhichrelationalityisanessentialelement.Otherculturesandreligionsteachbrotherhoodandpeaceandarethereforeofenormousimportancetointegralhumandevelopment.Somereligiousandculturalattitudes,however,donotfullyembracetheprincipleofloveandtruthandthereforeendupretardingorevenobstructingauthentichumandevelopment.Therearecertainreligiousculturesintheworldtodaythatdonotobligemenandwomentoliveincommunionbutrathercutthemofffromoneotherinasearchforindividualwell-being,limitedtothegratificationofpsychologicaldesires.Furthermore,acertainproliferationofdifferentreligious“paths”,attractingsmallgroupsorevensingleindividuals,togetherwithreligioussyncretism,cangiverisetoseparationanddisengagement.Onepossiblenegativeeffectoftheprocessofglobalizationisthetendencytofavourthiskindofsyncretism[132]byencouragingformsof“religion”that,insteadofbringingpeopletogether,alienatethemfromoneanotheranddistancethemfromreality.Atthesametime,somereligiousandculturaltraditionspersistwhichossifysocietyinrigidsocialgroupings,inmagicalbeliefsthatfailtorespectthedignityoftheperson,andinattitudesofsubjugationtooccultpowers.Inthesecontexts,loveandtruthhavedifficultyassertingthemselves,andauthenticdevelopmentisimpeded.
Forthisreason,whileitmaybetruethatdevelopmentneedsthereligionsandculturesofdifferentpeoples,itisequallytruethatadequatediscernmentisneeded.Religiousfreedomdoesnotmeanreligiousindifferentism,nordoesitimplythatallreligionsareequal[133].Discernmentisneededregardingthecontributionofculturesandreligions,especiallyonthepartofthosewhowieldpoliticalpower,ifthesocialcommunityistobebuiltupinaspiritofrespectforthecommongood.Suchdiscernmenthastobebasedonthecriterionofcharityandtruth.Sincethedevelopmentofpersonsandpeoplesisatstake,thisdiscernmentwillhavetotakeaccountoftheneedforemancipationandinclusivity,inthecontextofatrulyuniversalhumancommunity.“Thewholemanandallmen”isalsothecriterionforevaluatingculturesandreligions.Christianity,thereligionofthe“Godwhohasahumanface”[134],containsthisverycriterionwithinitself.
56.TheChristianreligionandotherreligionscanoffertheircontributiontodevelopmentonlyifGodhasaplaceinthepublicrealm,specificallyinregardtoitscultural,social,economic,andparticularlyitspoliticaldimensions.TheChurch'ssocialdoctrinecameintobeinginordertoclaim“citizenshipstatus”fortheChristianreligion[135].Denyingtherighttoprofessone'sreligioninpublicandtherighttobringthetruthsoffaithtobearuponpubliclifehasnegativeconsequencesfortruedevelopment.Theexclusionofreligionfromthepublicsquare—and,attheotherextreme,religiousfundamentalism—hindersanencounterbetweenpersonsandtheircollaborationfortheprogressofhumanity.Publiclifeissappedofitsmotivationandpoliticstakesonadomineeringandaggressivecharacter.Humanrightsriskbeingignoredeitherbecausetheyarerobbedoftheirtranscendentfoundationorbecausepersonalfreedomisnotacknowledged.Secularismandfundamentalismexcludethepossibilityoffruitfuldialogueandeffectivecooperationbetweenreasonandreligiousfaith.Reasonalwaysstandsinneedofbeingpurifiedbyfaith:thisalsoholdstrueforpoliticalreason,whichmustnotconsideritselfomnipotent.Foritspart,religionalwaysneedstobepurifiedbyreasoninordertoshowitsauthenticallyhumanface.Anybreachinthisdialoguecomesonlyatanenormouspricetohumandevelopment.
57.Fruitfuldialoguebetweenfaithandreasoncannotbutrendertheworkofcharitymoreeffectivewithinsociety,anditconstitutesthemostappropriateframeworkforpromotingfraternalcollaborationbetweenbelieversandnon-believersintheirsharedcommitmenttoworkingforjusticeandthepeaceofthehumanfamily.InthePastoralConstitutionGaudiumetSpes,theCouncilfathersassertedthat“believersandunbelieversagreealmostunanimouslythatallthingsonearthshouldbeorderedtowardsmanastotheircentreandsummit”[136].Forbelievers,theworldderivesneitherfromblindchancenorfromstrictnecessity,butfromGod'splan.Thisiswhatgivesrisetothedutyofbelieverstounitetheireffortswiththoseofallmenandwomenofgoodwill,withthefollowersofotherreligionsandwithnon-believers,sothatthisworldofoursmayeffectivelycorrespondtothedivineplan:livingasafamilyundertheCreator'swatchfuleye.Aparticularmanifestationofcharityandaguidingcriterionforfraternalcooperationbetweenbelieversandnon-believersisundoubtedlytheprincipleofsubsidiarity[137],anexpressionofinalienablehumanfreedom.Subsidiarityisfirstandforemostaformofassistancetothehumanpersonviatheautonomyofintermediatebodies.Suchassistanceisofferedwhenindividualsorgroupsareunabletoaccomplishsomethingontheirown,anditisalwaysdesignedtoachievetheiremancipation,becauseitfostersfreedomandparticipationthroughassumptionofresponsibility.Subsidiarityrespectspersonaldignitybyrecognizinginthepersonasubjectwhoisalwayscapableofgivingsomethingtoothers.Byconsideringreciprocityastheheartofwhatitistobeahumanbeing,subsidiarityisthemosteffectiveantidoteagainstanyformofall-encompassingwelfarestate.Itisabletotakeaccountbothofthemanifoldarticulationofplans—andthereforeofthepluralityofsubjects—aswellasthecoordinationofthoseplans.Hencetheprincipleofsubsidiarityisparticularlywell-suitedtomanagingglobalizationanddirectingittowardsauthentichumandevelopment.Inordernottoproduceadangerousuniversalpowerofatyrannicalnature,thegovernanceofglobalizationmustbemarkedbysubsidiarity,articulatedintoseverallayersandinvolvingdifferentlevelsthatcanworktogether.Globalizationcertainlyrequiresauthority,insofarasitposestheproblemofaglobalcommongoodthatneedstobepursued.Thisauthority,however,mustbeorganizedinasubsidiaryandstratifiedway[138],ifitisnottoinfringeuponfreedomandifitistoyieldeffectiveresultsinpractice.
58.Theprincipleofsubsidiaritymustremaincloselylinkedtotheprincipleofsolidarityandviceversa,sincetheformerwithoutthelattergiveswaytosocialprivatism,whilethelatterwithouttheformergiveswaytopaternalistsocialassistancethatisdemeaningtothoseinneed.Thisgeneralrulemustalsobetakenbroadlyintoconsiderationwhenaddressingissuesconcerninginternationaldevelopmentaid.Suchaid,whateverthedonors'intentions,cansometimeslockpeopleintoastateofdependenceandevenfostersituationsoflocalizedoppressionandexploitationinthereceivingcountry.Economicaid,inordertobetruetoitspurpose,mustnotpursuesecondaryobjectives.Itmustbedistributedwiththeinvolvementnotonlyofthegovernmentsofreceivingcountries,butalsolocaleconomicagentsandthebearersofculturewithincivilsociety,includinglocalChurches.Aidprogrammesmustincreasinglyacquirethecharacteristicsofparticipationandcompletionfromthegrassroots.Indeed,themostvaluableresourcesincountriesreceivingdevelopmentaidarehumanresources:hereinliestherealcapitalthatneedstoaccumulateinordertoguaranteeatrulyautonomousfutureforthepoorestcountries.Itshouldalsoberememberedthat,intheeconomicsphere,theprincipalformofassistanceneededbydevelopingcountriesisthatofallowingandencouragingthegradualpenetrationoftheirproductsintointernationalmarkets,thusmakingitpossibleforthesecountriestoparticipatefullyininternationaleconomiclife.Tooofteninthepast,aidhasservedtocreateonlyfringemarketsfortheproductsofthesedonorcountries.Thiswasoftenduetoalackofgenuinedemandfortheproductsinquestion:itisthereforenecessarytohelpsuchcountriesimprovetheirproductsandadaptthemmoreeffectivelytoexistingdemand.Furthermore,therearethosewhofeartheeffectsofcompetitionthroughtheimportationofproducts—normallyagriculturalproducts—fromeconomicallypoorcountries.Nevertheless,itshouldberememberedthatforsuchcountries,thepossibilityofmarketingtheirproductsisveryoftenwhatguaranteestheirsurvivalinboththeshortandlongterm.Justandequitableinternationaltradeinagriculturalgoodscanbebeneficialtoeveryone,bothtosuppliersandtocustomers.Forthisreason,notonlyiscommercialorientationneededforproductionofthiskind,butalsotheestablishmentofinternationaltraderegulationstosupportitandstrongerfinancingfordevelopmentinordertoincreasetheproductivityoftheseeconomies.
59.Cooperationfordevelopmentmustnotbeconcernedexclusivelywiththeeconomicdimension:itoffersawonderfulopportunityforencounterbetweenculturesandpeoples.Ifthepartiestocooperationonthesideofeconomicallydevelopedcountries—asoccasionallyhappens—failtotakeaccountoftheirownorothers'culturalidentity,orthehumanvaluesthatshapeit,theycannotenterintomeaningfuldialoguewiththecitizensofpoorcountries.Ifthelatter,intheirturn,areuncriticallyandindiscriminatelyopentoeveryculturalproposal,theywillnotbeinapositiontoassumeresponsibilityfortheirownauthenticdevelopment[139].Technologicallyadvancedsocietiesmustnotconfusetheirowntechnologicaldevelopmentwithapresumedculturalsuperiority,butmustratherrediscoverwithinthemselvestheoft-forgottenvirtueswhichmadeitpossibleforthemtoflourishthroughouttheirhistory.Evolvingsocietiesmustremainfaithfultoallthatistrulyhumanintheirtraditions,avoidingthetemptationtooverlaythemautomaticallywiththemechanismsofaglobalizedtechnologicalcivilization.Inallculturesthereareexamplesofethicalconvergence,someisolated,someinterrelated,asanexpressionoftheonehumannature,willedbytheCreator;thetraditionofethicalwisdomknowsthisasthenaturallaw[140].Thisuniversalmorallawprovidesasoundbasisforallcultural,religiousandpoliticaldialogue,anditensuresthatthemulti-facetedpluralismofculturaldiversitydoesnotdetachitselffromthecommonquestfortruth,goodnessandGod.Thusadherencetothelawetchedonhumanheartsisthepreconditionforallconstructivesocialcooperation.Everyculturehasburdensfromwhichitmustbefreedandshadowsfromwhichitmustemerge.TheChristianfaith,bybecomingincarnateinculturesandatthesametimetranscendingthem,canhelpthemgrowinuniversalbrotherhoodandsolidarity,fortheadvancementofglobalandcommunitydevelopment.
60.Inthesearchforsolutionstothecurrenteconomiccrisis,developmentaidforpoorcountriesmustbeconsideredavalidmeansofcreatingwealthforall.Whataidprogrammeistherethatcanholdoutsuchsignificantgrowthprospects—evenfromthepointofviewoftheworldeconomy—asthesupportofpopulationsthatarestillintheinitialorearlyphasesofeconomicdevelopment?Fromthisperspective,moreeconomicallydevelopednationsshoulddoalltheycantoallocatelargerportionsoftheirgrossdomesticproducttodevelopmentaid,thusrespectingtheobligationsthattheinternationalcommunityhasundertakeninthisregard.Onewayofdoingsoisbyreviewingtheirinternalsocialassistanceandwelfarepolicies,applyingtheprincipleofsubsidiarityandcreatingbetterintegratedwelfaresystems,withtheactiveparticipationofprivateindividualsandcivilsociety.Inthisway,itisactuallypossibletoimprovesocialservicesandwelfareprogrammes,andatthesametimetosaveresources—byeliminatingwasteandrejectingfraudulentclaims—whichcouldthenbeallocatedtointernationalsolidarity.Amoredevolvedandorganicsystemofsocialsolidarity,lessbureaucraticbutnolesscoordinated,wouldmakeitpossibletoharnessmuchdormantenergy,forthebenefitofsolidaritybetweenpeoples.
Onepossibleapproachtodevelopmentaidwouldbetoapplyeffectivelywhatisknownasfiscalsubsidiarity,allowingcitizenstodecidehowtoallocateaportionofthetaxestheypaytotheState.Provideditdoesnotdegenerateintothepromotionofspecialinterests,thiscanhelptostimulateformsofwelfaresolidarityfrombelow,withobviousbenefitsintheareaofsolidarityfordevelopmentaswell.
61.Greatersolidarityattheinternationallevelisseenespeciallyintheongoingpromotion—eveninthemidstofeconomiccrisis—ofgreateraccesstoeducation,whichisatthesametimeanessentialpreconditionforeffectiveinternationalcooperation.Theterm“education”refersnotonlytoclassroomteachingandvocationaltraining—bothofwhichareimportantfactorsindevelopment—buttothecompleteformationoftheperson.Inthisregard,thereisaproblemthatshouldbehighlighted:inordertoeducate,itisnecessarytoknowthenatureofthehumanperson,toknowwhoheorsheis.Theincreasingprominenceofarelativisticunderstandingofthatnaturepresentsseriousproblemsforeducation,especiallymoraleducation,jeopardizingitsuniversalextension.Yieldingtothiskindofrelativismmakeseveryonepoorerandhasanegativeimpactontheeffectivenessofaidtothemostneedypopulations,wholacknotonlyeconomicandtechnicalmeans,butalsoeducationalmethodsandresourcestoassistpeopleinrealizingtheirfullhumanpotential.
Anillustrationofthesignificanceofthisproblemisofferedbythephenomenonofinternationaltourism[141],whichcanbeamajorfactorineconomicdevelopmentandculturalgrowth,butcanalsobecomeanoccasionforexploitationandmoraldegradation.Thecurrentsituationoffersuniqueopportunitiesfortheeconomicaspectsofdevelopment—thatistosaytheflowofmoneyandtheemergenceofasignificantamountoflocalenterprise—tobecombinedwiththeculturalaspects,chiefamongwhichiseducation.Inmanycasesthisiswhathappens,butinothercasesinternationaltourismhasanegativeeducationalimpactbothforthetouristandthelocalpopulace.Thelatterareoftenexposedtoimmoralorevenpervertedformsofconduct,asinthecaseofso-calledsextourism,towhichmanyhumanbeingsaresacrificedevenatatenderage.Itissadtonotethatthisactivityoftentakesplacewiththesupportoflocalgovernments,withsilencefromthoseinthetourists'countriesoforigin,andwiththecomplicityofmanyofthetouroperators.Eveninlessextremecases,internationaltourismoftenfollowsaconsumeristandhedonisticpattern,asaformofescapismplannedinamannertypicalofthecountriesoforigin,andthereforenotconducivetoauthenticencounterbetweenpersonsandcultures.Weneed,therefore,todevelopadifferenttypeoftourismthathastheabilitytopromotegenuinemutualunderstanding,withouttakingawayfromtheelementofrestandhealthyrecreation.Tourismofthistypeneedstoincrease,partlythroughclosercoordinationwiththeexperiencegainedfrominternationalcooperationandenterprisefordevelopment.
62.Anotheraspectofintegralhumandevelopmentthatisworthyofattentionisthephenomenonofmigration.Thisisastrikingphenomenonbecauseofthesheernumbersofpeopleinvolved,thesocial,economic,political,culturalandreligiousproblemsitraises,andthedramaticchallengesitposestonationsandtheinternationalcommunity.Wecansaythatwearefacingasocialphenomenonofepoch-makingproportionsthatrequiresbold,forward-lookingpoliciesofinternationalcooperationifitistobehandledeffectively.Suchpoliciesshouldsetoutfromclosecollaborationbetweenthemigrants'countriesoforiginandtheircountriesofdestination;itshouldbeaccompaniedbyadequateinternationalnormsabletocoordinatedifferentlegislativesystemswithaviewtosafeguardingtheneedsandrightsofindividualmigrantsandtheirfamilies,andatthesametime,thoseofthehostcountries.Nocountrycanbeexpectedtoaddresstoday'sproblemsofmigrationbyitself.Weareallwitnessesoftheburdenofsuffering,thedislocationandtheaspirationsthataccompanytheflowofmigrants.Thephenomenon,aseveryoneknows,isdifficulttomanage;butthereisnodoubtthatforeignworkers,despiteanydifficultiesconcerningintegration,makeasignificantcontributiontotheeconomicdevelopmentofthehostcountrythroughtheirlabour,besidesthatwhichtheymaketotheircountryoforiginthroughthemoneytheysendhome.Obviously,theselabourerscannotbeconsideredasacommodityoramereworkforce.Theymustnot,therefore,betreatedlikeanyotherfactorofproduction.Everymigrantisahumanpersonwho,assuch,possessesfundamental,inalienablerightsthatmustberespectedbyeveryoneandineverycircumstance[142].
63.Noconsiderationoftheproblemsassociatedwithdevelopmentcouldfailtohighlightthedirectlinkbetweenpovertyandunemployment.Inmanycases,povertyresultsfromaviolationofthedignityofhumanwork,eitherbecauseworkopportunitiesarelimited(throughunemploymentorunderemployment),or“becausealowvalueisputonworkandtherightsthatflowfromit,especiallytherighttoajustwageandtothepersonalsecurityoftheworkerandhisorherfamily”[143].Forthisreason,on1May2000ontheoccasionoftheJubileeofWorkers,myvenerablepredecessorPopeJohnPaulIIissuedanappealfor“aglobalcoalitioninfavourof‘decentwork”'[144],supportingthestrategyoftheInternationalLabourOrganization.Inthisway,hegaveastrongmoralimpetustothisobjective,seeingitasanaspirationoffamiliesineverycountryoftheworld.Whatismeantbytheword“decency”inregardtowork?Itmeansworkthatexpressestheessentialdignityofeverymanandwomaninthecontextoftheirparticularsociety:workthatisfreelychosen,effectivelyassociatingworkers,bothmenandwomen,withthedevelopmentoftheircommunity;workthatenablestheworkertoberespectedandfreefromanyformofdiscrimination;workthatmakesitpossibleforfamiliestomeettheirneedsandprovideschoolingfortheirchildren,withoutthechildrenthemselvesbeingforcedintolabour;workthatpermitstheworkerstoorganizethemselvesfreely,andtomaketheirvoicesheard;workthatleavesenoughroomforrediscoveringone'srootsatapersonal,familialandspirituallevel;workthatguaranteesthosewhohaveretiredadecentstandardofliving.
64.Whilereflectingonthethemeofwork,itisappropriatetorecallhowimportantitisthatlabourunions—whichhavealwaysbeenencouragedandsupportedbytheChurch—shouldbeopentothenewperspectivesthatareemergingintheworldofwork.Lookingtowiderconcernsthanthespecificcategoryoflabourforwhichtheywereformed,unionorganizationsarecalledtoaddresssomeofthenewquestionsarisinginoursociety:Iamthinking,forexample,ofthecomplexofissuesthatsocialscientistsdescribeintermsofaconflictbetweenworkerandconsumer.Withoutnecessarilyendorsingthethesisthatthecentralfocusontheworkerhasgivenwaytoacentralfocusontheconsumer,thiswouldstillappeartoconstitutenewgroundforunionstoexplorecreatively.Theglobalcontextinwhichworktakesplacealsodemandsthatnationallabourunions,whichtendtolimitthemselvestodefendingtheinterestsoftheirregisteredmembers,shouldturntheirattentiontothoseoutsidetheirmembership,andinparticulartoworkersindevelopingcountrieswheresocialrightsareoftenviolated.Theprotectionoftheseworkers,partlyachievedthroughappropriateinitiativesaimedattheircountriesoforigin,willenabletradeunionstodemonstratetheauthenticethicalandculturalmotivationsthatmadeitpossibleforthem,inadifferentsocialandlabourcontext,toplayadecisiveroleindevelopment.TheChurch'straditionalteachingmakesavaliddistinctionbetweentherespectiverolesandfunctionsoftradeunionsandpolitics.Thisdistinctionallowsunionstoidentifycivilsocietyasthepropersettingfortheirnecessaryactivityofdefendingandpromotinglabour,especiallyonbehalfofexploitedandunrepresentedworkers,whosewoefulconditionisoftenignoredbythedistractedeyeofsociety.
65.Finance,therefore—throughtherenewedstructuresandoperatingmethodsthathavetobedesignedafteritsmisuse,whichwreakedsuchhavocontherealeconomy—nowneedstogobacktobeinganinstrumentdirectedtowardsimprovedwealthcreationanddevelopment.Insofarastheyareinstruments,theentireeconomyandfinance,notjustcertainsectors,mustbeusedinanethicalwaysoastocreatesuitableconditionsforhumandevelopmentandforthedevelopmentofpeoples.Itiscertainlyuseful,andinsomecircumstancesimperative,tolaunchfinancialinitiativesinwhichthehumanitariandimensionpredominates.However,thismustnotobscurethefactthattheentirefinancialsystemhastobeaimedatsustainingtruedevelopment.Aboveall,theintentiontodogoodmustnotbeconsideredincompatiblewiththeeffectivecapacitytoproducegoods.Financiersmustrediscoverthegenuinelyethicalfoundationoftheiractivity,soasnottoabusethesophisticatedinstrumentswhichcanservetobetraytheinterestsofsavers.Rightintention,transparency,andthesearchforpositiveresultsaremutuallycompatibleandmustneverbedetachedfromoneanother.Ifloveiswise,itcanfindwaysofworkinginaccordancewithprovidentandjustexpediency,asisillustratedinasignificantwaybymuchoftheexperienceofcreditunions.
Boththeregulationofthefinancialsector,soastosafeguardweakerpartiesanddiscouragescandalousspeculation,andexperimentationwithnewformsoffinance,designedtosupportdevelopmentprojects,arepositiveexperiencesthatshouldbefurtherexploredandencouraged,highlightingtheresponsibilityoftheinvestor.Furthermore,theexperienceofmicro-finance,whichhasitsrootsinthethinkingandactivityofthecivilhumanists—Iamthinkingespeciallyofthebirthofpawnbroking—shouldbestrengthenedandfine-tuned.Thisisallthemorenecessaryinthesedayswhenfinancialdifficultiescanbecomesevereformanyofthemorevulnerablesectorsofthepopulation,whoshouldbeprotectedfromtheriskofusuryandfromdespair.Theweakestmembersofsocietyshouldbehelpedtodefendthemselvesagainstusury,justaspoorpeoplesshouldbehelpedtoderiverealbenefitfrommicro-credit,inordertodiscouragetheexploitationthatispossibleinthesetwoareas.Sincerichcountriesarealsoexperiencingnewformsofpoverty,micro-financecangivepracticalassistancebylaunchingnewinitiativesandopeningupnewsectorsforthebenefitoftheweakerelementsinsociety,evenatatimeofgeneraleconomicdownturn.
66.Globalinterconnectednesshasledtotheemergenceofanewpoliticalpower,thatofconsumersandtheirassociations.Thisisaphenomenonthatneedstobefurtherexplored,asitcontainspositiveelementstobeencouragedaswellasexcessestobeavoided.Itisgoodforpeopletorealizethatpurchasingisalwaysamoral—andnotsimplyeconomic—act.Hencetheconsumerhasaspecificsocialresponsibility,whichgoeshand-in-handwiththesocialresponsibilityoftheenterprise.Consumersshouldbecontinuallyeducated[145]regardingtheirdailyrole,whichcanbeexercisedwithrespectformoralprincipleswithoutdiminishingtheintrinsiceconomicrationalityoftheactofpurchasing.Intheretailindustry,particularlyattimeslikethepresentwhenpurchasingpowerhasdiminishedandpeoplemustlivemorefrugally,itisnecessarytoexploreotherpaths:forexample,formsofcooperativepurchasingliketheconsumercooperativesthathavebeeninoperationsincethenineteenthcentury,partlythroughtheinitiativeofCatholics.Inaddition,itcanbehelpfultopromotenewwaysofmarketingproductsfromdeprivedareasoftheworld,soastoguaranteetheirproducersadecentreturn.However,certainconditionsneedtobemet:themarketshouldbegenuinelytransparent;theproducers,aswellasincreasingtheirprofitmargins,shouldalsoreceiveimprovedformationinprofessionalskillsandtechnology;andfinally,tradeofthiskindmustnotbecomehostagetopartisanideologies.Amoreincisiveroleforconsumers,aslongastheythemselvesarenotmanipulatedbyassociationsthatdonottrulyrepresentthem,isadesirableelementforbuildingeconomicdemocracy.
67.Inthefaceoftheunrelentinggrowthofglobalinterdependence,thereisastronglyfeltneed,eveninthemidstofaglobalrecession,forareformoftheUnitedNationsOrganization,andlikewiseofeconomicinstitutionsandinternationalfinance,sothattheconceptofthefamilyofnationscanacquirerealteeth.Onealsosensestheurgentneedtofindinnovativewaysofimplementingtheprincipleoftheresponsibilitytoprotect[146]andofgivingpoorernationsaneffectivevoiceinshareddecision-making.Thisseemsnecessaryinordertoarriveatapolitical,juridicalandeconomicorderwhichcanincreaseandgivedirectiontointernationalcooperationforthedevelopmentofallpeoplesinsolidarity.Tomanagetheglobaleconomy;toreviveeconomieshitbythecrisis;toavoidanydeteriorationofthepresentcrisisandthegreaterimbalancesthatwouldresult;tobringaboutintegralandtimelydisarmament,foodsecurityandpeace;toguaranteetheprotectionoftheenvironmentandtoregulatemigration:forallthis,thereisurgentneedofatrueworldpoliticalauthority,asmypredecessorBlessedJohnXXIIIindicatedsomeyearsago.Suchanauthoritywouldneedtoberegulatedbylaw,toobserveconsistentlytheprinciplesofsubsidiarityandsolidarity,toseektoestablishthecommongood[147],andtomakeacommitmenttosecuringauthenticintegralhumandevelopmentinspiredbythevaluesofcharityintruth.Furthermore,suchanauthoritywouldneedtobeuniversallyrecognizedandtobevestedwiththeeffectivepowertoensuresecurityforall,regardforjustice,andrespectforrights[148].Obviouslyitwouldhavetohavetheauthoritytoensurecompliancewithitsdecisionsfromallparties,andalsowiththecoordinatedmeasuresadoptedinvariousinternationalforums.Withoutthis,despitethegreatprogressaccomplishedinvarioussectors,internationallawwouldriskbeingconditionedbythebalanceofpoweramongthestrongestnations.Theintegraldevelopmentofpeoplesandinternationalcooperationrequiretheestablishmentofagreaterdegreeofinternationalordering,markedbysubsidiarity,forthemanagementofglobalization[149].Theyalsorequiretheconstructionofasocialorderthatatlastconformstothemoralorder,totheinterconnectionbetweenmoralandsocialspheres,andtothelinkbetweenpoliticsandtheeconomicandcivilspheres,asenvisagedbytheCharteroftheUnitedNations.
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[125]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,41:loc.cit.,843-845.
[126]Cf.ibid.
[127]Cf.JohnPaulII,EncyclicalLetterEvangeliumVitae,20:loc.cit.,422-424.
[128]EncyclicalLetterPopulorumProgressio,85:loc.cit.,298-299.
[129]Cf.JohnPaulII,Messageforthe1998WorldDayofPeace,3:AAS90(1998),150;AddresstotheMembersoftheVaticanFoundation“CentesimusAnnus–ProPontifice”,9May1998,2;AddresstotheCivilAuthoritiesandDiplomaticCorpsofAustria,20June1998,8;MessagetotheCatholicUniversityoftheSacredHeart,5May2000,6.
[130]AccordingtoSaintThomas“ratiopartiscontrariaturrationipersonae”,InIIISent.,d.5,q.3,a.2;also“Homononordinaturadcommunitatempoliticamsecundumsetotumetsecundumomniasua”,SummaTheologiaeI-II,q.21,a.4,ad3.
[131]Cf.SecondVaticanEcumenicalCouncil,DogmaticConstitutionontheChurchLumenGentium,1.
[132]Cf.JohnPaulII,AddresstotheSixthPublicSessionofthePontificalAcademiesofTheologyandofSaintThomasAquinas,8November2001,3.
[133]Cf.CongregationfortheDoctrineoftheFaith,DeclarationontheUnicityandSalvificUniversalityofJesusChristandtheChurchDominusIesus(6August2000),22:AAS92(2000),763-764;Id.,DoctrinalNoteonsomequestionsregardingtheparticipationofCatholicsinpoliticallife(24November2002),8:AAS96(2004),369-370.
[134]BenedictXVI,EncyclicalLetterSpeSalvi,31:loc.cit.,1010;AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006.
[135]JohnPaulII,EncyclicalLetterCentesimusAnnus,5:loc.cit.,798-800;BenedictXVI,AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006.
[136]No.12.
[137]Cf.PiusXI,EncyclicalLetterQuadragesimoAnno(15May1931):AAS23(1931),203;JohnPaulII,EncyclicalLetterCentesimusAnnus,48:loc.cit.,852-854;CatechismoftheCatholicChurch,1883.
[138]Cf.JohnXXIII,EncyclicalLetterPaceminTerris,loc.cit.,274.
[139]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,10,41:loc.cit.,262,277-278.
[140]Cf.BenedictXVI,AddresstoMembersoftheInternationalTheologicalCommission,5October2007;AddresstotheParticipantsintheInternationalCongressonNaturalMoralLaw,12February2007.
[141]Cf.BenedictXVI,AddresstotheBishopsofThailandontheir“AdLimina”Visit,16May2008.
[142]Cf.PontificalCouncilforthePastoralCareofMigrantsandItinerantPeople,InstructionErgaMigrantesCaritasChristi(3May2004):AAS96(2004),762-822.
[143]JohnPaulII,EncyclicalLetterLaboremExercens,8:loc.cit.,594-598.
[144]JubileeofWorkers,GreetingafterMass,1May2000.
[145]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.
[146]Cf.BenedictXVI,AddresstotheMembersoftheGeneralAssemblyoftheUnitedNationsOrganization,NewYork,18April2008.
[147]Cf.JohnXXIII,EncyclicalLetterPaceminTerris,loc.cit.,293;PontificalCouncilforJusticeandPeace,CompendiumoftheSocialDoctrineoftheChurch,441.
[148]Cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorld,GaudiumetSpes,82.
[149]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,43:loc.cit.,574-575.