THE COOPERATION
OF THE HUMAN FAMILY
OF THE HUMAN FAMILY
53. One of the deepest forms of poverty a person can experience is isolation.
If we look closely at other kinds of poverty, including material forms, we see
that they are born from isolation, from not being loved or from difficulties in
being able to love. Poverty is often produced by a rejection of God's love, by
man's basic and tragic tendency to close in on himself, thinking himself to be
self-sufficient or merely an insignificant and ephemeral fact, a “stranger” in a
random universe. Man is alienated when he is alone, when he is detached from
reality, when he stops thinking and believing in a foundation[125]. All
of humanity is alienated when too much trust is placed in merely human projects,
ideologies and false utopias[126]. Today humanity appears much more
interactive than in the past: this shared sense of being close to one another
must be transformed into true communion. The development of peoples depends,
above all, on a recognition that the human race is a single family working
together in true communion, not simply a group of subjects who happen to live
side by side[127].
Pope Paul VI noted that “the world is in trouble because of the lack of
thinking”[128]. He was making an observation, but also expressing a
wish: a new trajectory of thinking is needed in order to arrive at a better
understanding of the implications of our being one family; interaction among the
peoples of the world calls us to embark upon this new trajectory, so that
integration can signify solidarity[129] rather than marginalization.
Thinking of this kind requires a deeper critical evaluation of the category
of relation. This is a task that cannot be undertaken by the social sciences
alone, insofar as the contribution of disciplines such as metaphysics and
theology is needed if man's transcendent dignity is to be properly understood.
As a spiritual being, the human creature is defined through interpersonal
relations. The more authentically he or she lives these relations, the more his
or her own personal identity matures. It is not by isolation that man
establishes his worth, but by placing himself in relation with others and with
God. Hence these relations take on fundamental importance. The same holds true
for peoples as well. A metaphysical understanding of the relations between
persons is therefore of great benefit for their development. In this regard,
reason finds inspiration and direction in Christian revelation, according to
which the human community does not absorb the individual, annihilating his
autonomy, as happens in the various forms of totalitarianism, but rather values
him all the more because the relation between individual and community is a
relation between one totality and another[130]. Just as a family does
not submerge the identities of its individual members, just as the Church
rejoices in each “new creation” (Gal 6:15; 2 Cor 5:17)
incorporated by Baptism into her living Body, so too the unity of the human
family does not submerge the identities of individuals, peoples and cultures,
but makes them more transparent to each other and links them more closely in
their legitimate diversity.
54. The theme of development can be identified with the inclusion-in-relation
of all individuals and peoples within the one community of the human family,
built in solidarity on the basis of the fundamental values of justice and peace.
This perspective is illuminated in a striking way by the relationship between
the Persons of the Trinity within the one divine Substance. The Trinity is
absolute unity insofar as the three divine Persons are pure relationality. The
reciprocal transparency among the divine Persons is total and the bond between
each of them complete, since they constitute a unique and absolute unity. God
desires to incorporate us into this reality of communion as well: “that they may
be one even as we are one” (Jn 17:22). The Church is a sign and
instrument of this unity[131]. Relationships between human beings
throughout history cannot but be enriched by reference to this divine model. In
particular, in the light of the revealed mystery of the Trinity, we
understand that true openness does not mean loss of individual identity but
profound interpenetration. This also emerges from the common human experiences
of love and truth. Just as the sacramental love of spouses unites them
spiritually in “one flesh” (Gen 2:24; Mt 19:5; Eph 5:31)
and makes out of the two a real and relational unity, so in an analogous way
truth unites spirits and causes them to think in unison, attracting them as a
unity to itself.
55. The Christian revelation of the unity of the human race presupposes a
metaphysical interpretation of the “humanum” in which relationality is an
essential element. Other cultures and religions teach brotherhood and peace
and are therefore of enormous importance to integral human development. Some
religious and cultural attitudes, however, do not fully embrace the principle of
love and truth and therefore end up retarding or even obstructing authentic
human development. There are certain religious cultures in the world today that
do not oblige men and women to live in communion but rather cut them off from
one other in a search for individual well-being, limited to the gratification of
psychological desires. Furthermore, a certain proliferation of different
religious “paths”, attracting small groups or even single individuals, together
with religious syncretism, can give rise to separation and disengagement. One
possible negative effect of the process of globalization is the tendency to
favour this kind of syncretism[132] by encouraging forms of “religion”
that, instead of bringing people together, alienate them from one another and
distance them from reality. At the same time, some religious and cultural
traditions persist which ossify society in rigid social groupings, in magical
beliefs that fail to respect the dignity of the person, and in attitudes of
subjugation to occult powers. In these contexts, love and truth have difficulty
asserting themselves, and authentic development is impeded.
For this reason, while it may be true that development needs the religions
and cultures of different peoples, it is equally true that adequate discernment
is needed. Religious freedom does not mean religious indifferentism, nor does it
imply that all religions are equal[133]. Discernment is needed
regarding the contribution of cultures and religions, especially on the part of
those who wield political power, if the social community is to be built up in a
spirit of respect for the common good. Such discernment has to be based on the
criterion of charity and truth. Since the development of persons and peoples is
at stake, this discernment will have to take account of the need for
emancipation and inclusivity, in the context of a truly universal human
community. “The whole man and all men” is also the criterion for evaluating
cultures and religions. Christianity, the religion of the “God who has a human
face”[134], contains this very criterion within itself.
56. The Christian religion and other religions can offer their contribution
to development only if God has a place in the public realm, specifically
in regard to its cultural, social, economic, and particularly its political
dimensions. The Church's social doctrine came into being in order to claim
“citizenship status” for the Christian religion[135]. Denying the right
to profess one's religion in public and the right to bring the truths of faith
to bear upon public life has negative consequences for true development. The
exclusion of religion from the public square — and, at the other extreme,
religious fundamentalism — hinders an encounter between persons and their
collaboration for the progress of humanity. Public life is sapped of its
motivation and politics takes on a domineering and aggressive character. Human
rights risk being ignored either because they are robbed of their transcendent
foundation or because personal freedom is not acknowledged. Secularism and
fundamentalism exclude the possibility of fruitful dialogue and effective
cooperation between reason and religious faith. Reason always stands in need
of being purified by faith: this also holds true for political reason, which
must not consider itself omnipotent. For its part, religion always needs to
be purified by reason in order to show its authentically human face. Any
breach in this dialogue comes only at an enormous price to human development.
57. Fruitful dialogue between faith and reason cannot but render the work of
charity more effective within society, and it constitutes the most appropriate
framework for promoting fraternal collaboration between believers and
non-believers in their shared commitment to working for justice and the
peace of the human family. In the Pastoral Constitution
Gaudium et Spes,
the Council fathers asserted that “believers and unbelievers agree almost
unanimously that all things on earth should be ordered towards man as to their
centre and summit”[136]. For believers, the world derives neither from
blind chance nor from strict necessity, but from God's plan. This is what gives
rise to the duty of believers to unite their efforts with those of all men and
women of good will, with the followers of other religions and with
non-believers, so that this world of ours may effectively correspond to the
divine plan: living as a family under the Creator's watchful eye. A particular
manifestation of charity and a guiding criterion for fraternal cooperation
between believers and non-believers is undoubtedly the principle of
subsidiarity[137], an expression of inalienable human freedom.
Subsidiarity is first and foremost a form of assistance to the human person via
the autonomy of intermediate bodies. Such assistance is offered when individuals
or groups are unable to accomplish something on their own, and it is always
designed to achieve their emancipation, because it fosters freedom and
participation through assumption of responsibility. Subsidiarity respects
personal dignity by recognizing in the person a subject who is always capable of
giving something to others. By considering reciprocity as the heart of what it
is to be a human being, subsidiarity is the most effective antidote against any
form of all-encompassing welfare state. It is able to take account both of the
manifold articulation of plans — and therefore of the plurality of subjects — as
well as the coordination of those plans. Hence the principle of subsidiarity is
particularly well-suited to managing globalization and directing it towards
authentic human development. In order not to produce a dangerous universal power
of a tyrannical nature, the governance of globalization must be marked by
subsidiarity, articulated into several layers and involving different levels
that can work together. Globalization certainly requires authority, insofar as
it poses the problem of a global common good that needs to be pursued. This
authority, however, must be organized in a subsidiary and stratified way[138],
if it is not to infringe upon freedom and if it is to yield effective results in
practice.
58. The principle of subsidiarity must remain closely linked to the
principle of solidarity and vice versa, since the former without the latter
gives way to social privatism, while the latter without the former gives way to
paternalist social assistance that is demeaning to those in need. This general
rule must also be taken broadly into consideration when addressing issues
concerning international development aid. Such aid, whatever the donors'
intentions, can sometimes lock people into a state of dependence and even foster
situations of localized oppression and exploitation in the receiving country.
Economic aid, in order to be true to its purpose, must not pursue secondary
objectives. It must be distributed with the involvement not only of the
governments of receiving countries, but also local economic agents and the
bearers of culture within civil society, including local Churches. Aid
programmes must increasingly acquire the characteristics of participation and
completion from the grass roots. Indeed, the most valuable resources in
countries receiving development aid are human resources: herein lies the real
capital that needs to accumulate in order to guarantee a truly autonomous future
for the poorest countries. It should also be remembered that, in the economic
sphere, the principal form of assistance needed by developing countries is that
of allowing and encouraging the gradual penetration of their products into
international markets, thus making it possible for these countries to
participate fully in international economic life. Too often in the past, aid has
served to create only fringe markets for the products of these donor countries.
This was often due to a lack of genuine demand for the products in question: it
is therefore necessary to help such countries improve their products and adapt
them more effectively to existing demand. Furthermore, there are those who fear
the effects of competition through the importation of products — normally
agricultural products — from economically poor countries. Nevertheless, it
should be remembered that for such countries, the possibility of marketing their
products is very often what guarantees their survival in both the short and long
term. Just and equitable international trade in agricultural goods can be
beneficial to everyone, both to suppliers and to customers. For this reason, not
only is commercial orientation needed for production of this kind, but also the
establishment of international trade regulations to support it and stronger
financing for development in order to increase the productivity of these
economies.
59. Cooperation for development must not be concerned exclusively with
the economic dimension: it offers a wonderful opportunity for encounter
between cultures and peoples. If the parties to cooperation on the side of
economically developed countries — as occasionally happens — fail to take
account of their own or others' cultural identity, or the human values that
shape it, they cannot enter into meaningful dialogue with the citizens of poor
countries. If the latter, in their turn, are uncritically and indiscriminately
open to every cultural proposal, they will not be in a position to assume
responsibility for their own authentic development[139].
Technologically advanced societies must not confuse their own technological
development with a presumed cultural superiority, but must rather rediscover
within themselves the oft-forgotten virtues which made it possible for them to
flourish throughout their history. Evolving societies must remain faithful to
all that is truly human in their traditions, avoiding the temptation to overlay
them automatically with the mechanisms of a globalized technological
civilization. In all cultures there are examples of ethical convergence, some
isolated, some interrelated, as an expression of the one human nature, willed by
the Creator; the tradition of ethical wisdom knows this as the natural law[140].
This universal moral law provides a sound basis for all cultural, religious and
political dialogue, and it ensures that the multi-faceted pluralism of cultural
diversity does not detach itself from the common quest for truth, goodness and
God. Thus adherence to the law etched on human hearts is the precondition for
all constructive social cooperation. Every culture has burdens from which it
must be freed and shadows from which it must emerge. The Christian faith, by
becoming incarnate in cultures and at the same time transcending them, can help
them grow in universal brotherhood and solidarity, for the advancement of global
and community development.
60. In the search for solutions to the current economic crisis,
development aid for poor countries must be considered a valid means of creating
wealth for all. What aid programme is there that can hold out such
significant growth prospects — even from the point of view of the world economy
— as the support of populations that are still in the initial or early phases of
economic development? From this perspective, more economically developed nations
should do all they can to allocate larger portions of their gross domestic
product to development aid, thus respecting the obligations that the
international community has undertaken in this regard. One way of doing so is by
reviewing their internal social assistance and welfare policies, applying the
principle of subsidiarity and creating better integrated welfare systems, with
the active participation of private individuals and civil society. In this way,
it is actually possible to improve social services and welfare programmes, and
at the same time to save resources — by eliminating waste and rejecting
fraudulent claims — which could then be allocated to international solidarity. A
more devolved and organic system of social solidarity, less bureaucratic but no
less coordinated, would make it possible to harness much dormant energy, for the
benefit of solidarity between peoples.
One possible approach to development aid would be to apply effectively what
is known as fiscal subsidiarity, allowing citizens to decide how to allocate a
portion of the taxes they pay to the State. Provided it does not degenerate into
the promotion of special interests, this can help to stimulate forms of welfare
solidarity from below, with obvious benefits in the area of solidarity for
development as well.
61. Greater solidarity at the international level is seen especially in the
ongoing promotion — even in the midst of economic crisis — of greater access
to education, which is at the same time an essential precondition for
effective international cooperation. The term “education” refers not only to
classroom teaching and vocational training — both of which are important factors
in development — but to the complete formation of the person. In this regard,
there is a problem that should be highlighted: in order to educate, it is
necessary to know the nature of the human person, to know who he or she is. The
increasing prominence of a relativistic understanding of that nature presents
serious problems for education, especially moral education, jeopardizing its
universal extension. Yielding to this kind of relativism makes everyone poorer
and has a negative impact on the effectiveness of aid to the most needy
populations, who lack not only economic and technical means, but also
educational methods and resources to assist people in realizing their full human
potential.
An illustration of the significance of this problem is offered by the
phenomenon of international tourism[141], which can be a major
factor in economic development and cultural growth, but can also become an
occasion for exploitation and moral degradation. The current situation offers
unique opportunities for the economic aspects of development — that is to say
the flow of money and the emergence of a significant amount of local enterprise
— to be combined with the cultural aspects, chief among which is education. In
many cases this is what happens, but in other cases international tourism has a
negative educational impact both for the tourist and the local populace. The
latter are often exposed to immoral or even perverted forms of conduct, as in
the case of so-called sex tourism, to which many human beings are sacrificed
even at a tender age. It is sad to note that this activity often takes place
with the support of local governments, with silence from those in the tourists'
countries of origin, and with the complicity of many of the tour operators. Even
in less extreme cases, international tourism often follows a consumerist and
hedonistic pattern, as a form of escapism planned in a manner typical of the
countries of origin, and therefore not conducive to authentic encounter between
persons and cultures. We need, therefore, to develop a different type of tourism
that has the ability to promote genuine mutual understanding, without taking
away from the element of rest and healthy recreation. Tourism of this type needs
to increase, partly through closer coordination with the experience gained from
international cooperation and enterprise for development.
62. Another aspect of integral human development that is worthy of attention
is the phenomenon of migration. This is a striking phenomenon because of
the sheer numbers of people involved, the social, economic, political, cultural
and religious problems it raises, and the dramatic challenges it poses to
nations and the international community. We can say that we are facing a social
phenomenon of epoch-making proportions that requires bold, forward-looking
policies of international cooperation if it is to be handled effectively. Such
policies should set out from close collaboration between the migrants' countries
of origin and their countries of destination; it should be accompanied by
adequate international norms able to coordinate different legislative systems
with a view to safeguarding the needs and rights of individual migrants and
their families, and at the same time, those of the host countries. No country
can be expected to address today's problems of migration by itself. We are all
witnesses of the burden of suffering, the dislocation and the aspirations that
accompany the flow of migrants. The phenomenon, as everyone knows, is difficult
to manage; but there is no doubt that foreign workers, despite any difficulties
concerning integration, make a significant contribution to the economic
development of the host country through their labour, besides that which they
make to their country of origin through the money they send home. Obviously,
these labourers cannot be considered as a commodity or a mere workforce. They
must not, therefore, be treated like any other factor of production. Every
migrant is a human person who, as such, possesses fundamental, inalienable
rights that must be respected by everyone and in every circumstance[142].
63. No consideration of the problems associated with development could fail
to highlight the direct link between poverty and unemployment. In many
cases, poverty results from a violation of the dignity of human work,
either because work opportunities are limited (through unemployment or
underemployment), or “because a low value is put on work and the rights that
flow from it, especially the right to a just wage and to the personal security
of the worker and his or her family”[143]. For this reason, on 1 May
2000 on the occasion of the Jubilee of Workers, my venerable predecessor Pope
John Paul II issued an appeal for “a global coalition in favour of ‘decent
work”'[144], supporting the strategy of the International Labour
Organization. In this way, he gave a strong moral impetus to this objective,
seeing it as an aspiration of families in every country of the world. What is
meant by the word “decent” in regard to work? It means work that expresses the
essential dignity of every man and woman in the context of their particular
society: work that is freely chosen, effectively associating workers, both men
and women, with the development of their community; work that enables the worker
to be respected and free from any form of discrimination; work that makes it
possible for families to meet their needs and provide schooling for their
children, without the children themselves being forced into labour; work that
permits the workers to organize themselves freely, and to make their voices
heard; work that leaves enough room for rediscovering one's roots at a personal,
familial and spiritual level; work that guarantees those who have retired a
decent standard of living.
64. While reflecting on the theme of work, it is appropriate to recall how
important it is that labour unions — which have always been encouraged
and supported by the Church — should be open to the new perspectives that are
emerging in the world of work. Looking to wider concerns than the specific
category of labour for which they were formed, union organizations are called to
address some of the new questions arising in our society: I am thinking, for
example, of the complex of issues that social scientists describe in terms of a
conflict between worker and consumer. Without necessarily endorsing the thesis
that the central focus on the worker has given way to a central focus on the
consumer, this would still appear to constitute new ground for unions to explore
creatively. The global context in which work takes place also demands that
national labour unions, which tend to limit themselves to defending the
interests of their registered members, should turn their attention to those
outside their membership, and in particular to workers in developing countries
where social rights are often violated. The protection of these workers, partly
achieved through appropriate initiatives aimed at their countries of origin,
will enable trade unions to demonstrate the authentic ethical and cultural
motivations that made it possible for them, in a different social and labour
context, to play a decisive role in development. The Church's traditional
teaching makes a valid distinction between the respective roles and functions of
trade unions and politics. This distinction allows unions to identify civil
society as the proper setting for their necessary activity of defending and
promoting labour, especially on behalf of exploited and unrepresented workers,
whose woeful condition is often ignored by the distracted eye of society.
65. Finance, therefore — through the renewed structures and operating
methods that have to be designed after its misuse, which wreaked such havoc on
the real economy — now needs to go back to being an instrument directed
towards improved wealth creation and development. Insofar as they are
instruments, the entire economy and finance, not just certain sectors, must be
used in an ethical way so as to create suitable conditions for human development
and for the development of peoples. It is certainly useful, and in some
circumstances imperative, to launch financial initiatives in which the
humanitarian dimension predominates. However, this must not obscure the fact
that the entire financial system has to be aimed at sustaining true development.
Above all, the intention to do good must not be considered incompatible with the
effective capacity to produce goods. Financiers must rediscover the genuinely
ethical foundation of their activity, so as not to abuse the sophisticated
instruments which can serve to betray the interests of savers. Right intention,
transparency, and the search for positive results are mutually compatible and
must never be detached from one another. If love is wise, it can find ways of
working in accordance with provident and just expediency, as is illustrated in a
significant way by much of the experience of credit unions.
Both the regulation of the financial sector, so as to safeguard weaker
parties and discourage scandalous speculation, and experimentation with new
forms of finance, designed to support development projects, are positive
experiences that should be further explored and encouraged, highlighting the
responsibility of the investor. Furthermore, the experience of
micro-finance, which has its roots in the thinking and activity of the civil
humanists — I am thinking especially of the birth of pawnbroking — should be
strengthened and fine-tuned. This is all the more necessary in these days when
financial difficulties can become severe for many of the more vulnerable sectors
of the population, who should be protected from the risk of usury and from
despair. The weakest members of society should be helped to defend themselves
against usury, just as poor peoples should be helped to derive real benefit from
micro-credit, in order to discourage the exploitation that is possible in these
two areas. Since rich countries are also experiencing new forms of poverty,
micro-finance can give practical assistance by launching new initiatives and
opening up new sectors for the benefit of the weaker elements in society, even
at a time of general economic downturn.
66. Global interconnectedness has led to the emergence of a new political
power, that of consumers and their associations. This is a phenomenon
that needs to be further explored, as it contains positive elements to be
encouraged as well as excesses to be avoided. It is good for people to realize
that purchasing is always a moral — and not simply economic — act. Hence the
consumer has a specific social responsibility, which goes hand-in- hand with
the social responsibility of the enterprise. Consumers should be continually
educated[145] regarding their daily role, which can be exercised with
respect for moral principles without diminishing the intrinsic economic
rationality of the act of purchasing. In the retail industry, particularly at
times like the present when purchasing power has diminished and people must live
more frugally, it is necessary to explore other paths: for example, forms of
cooperative purchasing like the consumer cooperatives that have been in
operation since the nineteenth century, partly through the initiative of
Catholics. In addition, it can be helpful to promote new ways of marketing
products from deprived areas of the world, so as to guarantee their producers a
decent return. However, certain conditions need to be met: the market should be
genuinely transparent; the producers, as well as increasing their profit
margins, should also receive improved formation in professional skills and
technology; and finally, trade of this kind must not become hostage to partisan
ideologies. A more incisive role for consumers, as long as they themselves are
not manipulated by associations that do not truly represent them, is a desirable
element for building economic democracy.
67. In the face of the unrelenting growth of global interdependence, there is
a strongly felt need, even in the midst of a global recession, for a reform of
the United Nations Organization, and likewise of economic institutions
and international finance, so that the concept of the family of nations can
acquire real teeth. One also senses the urgent need to find innovative ways of
implementing the principle of the responsibility to protect[146]
and of giving poorer nations an effective voice in shared decision-making. This
seems necessary in order to arrive at a political, juridical and economic order
which can increase and give direction to international cooperation for the
development of all peoples in solidarity. To manage the global economy; to
revive economies hit by the crisis; to avoid any deterioration of the present
crisis and the greater imbalances that would result; to bring about integral and
timely disarmament, food security and peace; to guarantee the protection of the
environment and to regulate migration: for all this, there is urgent need of a
true world political authority, as my predecessor Blessed John XXIII
indicated some years ago. Such an authority would need to be regulated by law,
to observe consistently the principles of subsidiarity and solidarity, to seek
to establish the common good[147], and to make a commitment to
securing authentic integral human development inspired by the values of charity
in truth. Furthermore, such an authority would need to be universally
recognized and to be vested with the effective power to ensure security for all,
regard for justice, and respect for rights[148]. Obviously it would
have to have the authority to ensure compliance with its decisions from all
parties, and also with the coordinated measures adopted in various international
forums. Without this, despite the great progress accomplished in various
sectors, international law would risk being conditioned by the balance of power
among the strongest nations. The integral development of peoples and
international cooperation require the establishment of a greater degree of
international ordering, marked by subsidiarity, for the management of
globalization[149]. They also require the construction of a social
order that at last conforms to the moral order, to the interconnection between
moral and social spheres, and to the link between politics and the economic and
civil spheres, as envisaged by the Charter of the United Nations.
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