15. Fratelli Tutti Audiobook - Chapter 6, Part 1
Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis
ON FRATERNITY AND SOCIAL FRIENDSHIP
Chapter Six
Dialogue and Friendship in Society
198. Approaching, speaking, listening, looking at, coming to know and understand one another, and to find common ground: all these things are summed up in the one word “dialogue”. If we want to encounter and help one another, we have to dialogue. There is no need for me to stress the benefits of dialogue. I have only to think of what our world would be like without the patient dialogue of the many generous persons who keep families and communities together. Unlike disagreement and conflict, persistent and courageous dialogue does not make headlines, but quietly helps the world to live much better than we imagine.
SOCIAL DIALOGUE FOR A NEW CULTURE
199. Some people attempt to flee from reality, taking refuge in their own little world; others react to it with destructive violence. Yet “between selfish indifference and violent protest there is always another possible option: that of dialogue. Dialogue between generations; dialogue among our people, for we are that people; readiness to give and receive, while remaining open to the truth. A country flourishes when constructive dialogue occurs between its many rich cultural components: popular culture, university culture, youth culture, artistic culture, technological culture, economic culture, family culture and media culture”.[196]
200. Dialogue is often confused with something quite different: the feverish exchange of opinions on social networks, frequently based on media information that is not always reliable. These exchanges are merely parallel monologues. They may attract some attention by their sharp and aggressive tone. But monologues engage no one, and their content is frequently self-serving and contradictory.
201. Indeed, the media’s noisy potpourri of facts and opinions is often an obstacle to dialogue, since it lets everyone cling stubbornly to his or her own ideas, interests and choices, with the excuse that everyone else is wrong. It becomes easier to discredit and insult opponents from the outset than to open a respectful dialogue aimed at achieving agreement on a deeper level. Worse, this kind of language, usually drawn from media coverage of political campaigns, has become so widespread as to be part of daily conversation. Discussion is often manipulated by powerful special interests that seek to tilt public opinion unfairly in their favour. This kind of manipulation can be exercised not only by governments, but also in economics, politics, communications, religion and in other spheres. Attempts can be made to justify or excuse it when it tends to serve one’s own economic or ideological interests, but sooner or later it turns against those very interests.
202. Lack of dialogue means that in these individual sectors people are concerned not for the common good, but for the benefits of power or, at best, for ways to impose their own ideas. Round tables thus become mere negotiating sessions, in which individuals attempt to seize every possible advantage, rather than cooperating in the pursuit of the common good. The heroes of the future will be those who can break with this unhealthy mindset and determine respectfully to promote truthfulness, aside from personal interest. God willing, such heroes are quietly emerging, even now, in the midst of our society.
Building together
203. Authentic social dialogue involves the ability to respect the other’s point of view and to admit that it may include legitimate convictions and concerns. Based on their identity and experience, others have a contribution to make, and it is desirable that they should articulate their positions for the sake of a more fruitful public debate. When individuals or groups are consistent in their thinking, defend their values and convictions, and develop their arguments, this surely benefits society. Yet, this can only occur to the extent that there is genuine dialogue and openness to others. Indeed, “in a true spirit of dialogue, we grow in our ability to grasp the significance of what others say and do, even if we cannot accept it as our own conviction. In this way, it becomes possible to be frank and open about our beliefs, while continuing to discuss, to seek points of contact, and above all, to work and struggle together”.[197] Public discussion, if it truly makes room for everyone and does not manipulate or conceal information, is a constant stimulus to a better grasp of the truth, or at least its more effective expression. It keeps different sectors from becoming complacent and self-centred in their outlook and their limited concerns. Let us not forget that “differences are creative; they create tension and in the resolution of tension lies humanity’s progress”.[198]
204. There is a growing conviction that, together with specialized scientific advances, we are in need of greater interdisciplinary communication. Although reality is one, it can be approached from various angles and with different methodologies. There is a risk that a single scientific advance will be seen as the only possible lens for viewing a particular aspect of life, society and the world. Researchers who are expert in their own field, yet also familiar with the findings of other sciences and disciplines, are in a position to discern other aspects of the object of their study and thus to become open to a more comprehensive and integral knowledge of reality.
205. In today’s globalized world, “the media can help us to feel closer to one another, creating a sense of the unity of the human family which in turn can inspire solidarity and serious efforts to ensure a more dignified life for all… The media can help us greatly in this, especially nowadays, when the networks of human communication have made unprecedented advances. The internet, in particular, offers immense possibilities for encounter and solidarity. This is something truly good, a gift from God”.[199] We need constantly to ensure that present-day forms of communication are in fact guiding us to generous encounter with others, to honest pursuit of the whole truth, to service, to closeness to the underprivileged and to the promotion of the common good. As the Bishops of Australia have pointed out, we cannot accept “a digital world designed to exploit our weaknesses and bring out the worst in people”.[200]
The BASIS of Consensus
206. The solution is not relativism. Under the guise of tolerance, relativism ultimately leaves the interpretation of moral values to those in power, to be defined as they see fit. “In the absence of objective truths or sound principles other than the satisfaction of our own desires and immediate needs… we should not think that political efforts or the force of law will be sufficient… When the culture itself is corrupt, and objective truth and universally valid principles are no longer upheld, then laws can only be seen as arbitrary impositions or obstacles to be avoided”.[201]
207. Is it possible to be concerned for truth, to seek the truth that responds to life’s deepest meaning? What is law without the conviction, born of age-old reflection and great wisdom, that each human being is sacred and inviolable? If society is to have a future, it must respect the truth of our human dignity and submit to that truth. Murder is not wrong simply because it is socially unacceptable and punished by law, but because of a deeper conviction. This is a non-negotiable truth attained by the use of reason and accepted in conscience. A society is noble and decent not least for its support of the pursuit of truth and its adherence to the most basic of truths.
208. We need to learn how to unmask the various ways that the truth is manipulated, distorted and concealed in public and private discourse. What we call “truth” is not only the reporting of facts and events, such as we find in the daily papers. It is primarily the search for the solid foundations sustaining our decisions and our laws. This calls for acknowledging that the human mind is capable of transcending immediate concerns and grasping certain truths that are unchanging, as true now as in the past. As it peers into human nature, reason discovers universal values derived from that same nature.
209. Otherwise, is it not conceivable that those fundamental human rights which we now consider unassailable will be denied by those in power, once they have gained the “consensus” of an apathetic or intimidated population? Nor would a mere consensus between different nations, itself equally open to manipulation, suffice to protect them. We have ample evidence of the great good of which we are capable, yet we also have to acknowledge our inherent destructiveness. Is not the indifference and the heartless individualism into which we have fallen also a result of our sloth in pursuing higher values, values that transcend our immediate needs? Relativism always brings the risk that some or other alleged truth will be imposed by the powerful or the clever. Yet, “when it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the ‘poorest of the poor’ on the face of the earth. Before the demands of morality we are all absolutely equal”.[202]
210. What is now happening, and drawing us into a perverse and barren way of thinking, is the reduction of ethics and politics to physics. Good and evil no longer exist in themselves; there is only a calculus of benefits and burdens. As a result of the displacement of moral reasoning, the law is no longer seen as reflecting a fundamental notion of justice but as mirroring notions currently in vogue. Breakdown ensues: everything is “leveled down” by a superficial bartered consensus. In the end, the law of the strongest prevails.
Consensus and truth
211. In a pluralistic society, dialogue is the best way to realize what ought always to be affirmed and respected apart from any ephemeral consensus. Such dialogue needs to be enriched and illumined by clear thinking, rational arguments, a variety of perspectives and the contribution of different fields of knowledge and points of view. Nor can it exclude the conviction that it is possible to arrive at certain fundamental truths always to be upheld. Acknowledging the existence of certain enduring values, however demanding it may be to discern them, makes for a robust and solid social ethics. Once those fundamental values are acknowledged and adopted through dialogue and consensus, we realize that they rise above consensus; they transcend our concrete situations and remain non-negotiable. Our understanding of their meaning and scope can increase – and in that respect, consensus is a dynamic reality – but in themselves, they are held to be enduring by virtue of their inherent meaning.
212. If something always serves the good functioning of society, is it not because, lying beyond it, there is an enduring truth accessible to the intellect? Inherent in the nature of human beings and society there exist certain basic structures to support our development and survival. Certain requirements thus ensue, and these can be discovered through dialogue, even though, strictly speaking, they are not created by consensus. The fact that certain rules are indispensable for the very life of society is a sign that they are good in and of themselves. There is no need, then, to oppose the interests of society, consensus and the reality of objective truth. These three realities can be harmonized whenever, through dialogue, people are unafraid to get to the heart of an issue.
213. The dignity of others is to be respected in all circumstances, not because that dignity is something we have invented or imagined, but because human beings possess an intrinsic worth superior to that of material objects and contingent situations. This requires that they be treated differently. That every human being possesses an inalienable dignity is a truth that corresponds to human nature apart from all cultural change. For this reason, human beings have the same inviolable dignity in every age of history and no one can consider himself or herself authorized by particular situations to deny this conviction or to act against it. The intellect can investigate the reality of things through reflection, experience and dialogue, and come to recognize in that reality, which transcends it, the basis of certain universal moral demands.
214. To agnostics, this foundation could prove sufficient to confer a solid and stable universal validity on basic and non-negotiable ethical principles that could serve to prevent further catastrophes. As believers, we are convinced that human nature, as the source of ethical principles, was created by God, and that ultimately it is he who gives those principles their solid foundation.[203] This does not result in an ethical rigidity nor does it lead to the imposition of any one moral system, since fundamental and universally valid moral principles can be embodied in different practical rules. Thus, room for dialogue will always exist.
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[196] Meeting with Brazilian Political, Economic and Cultural Leaders, Rio de Janeiro, Brazil (27 July 2013): AAS 105 (2013), 683-684.
[197] Apostolic Exhortation Querida Amazonia (2 February 2020), 108.
[198] From the film Pope Francis: A Man of His Word, by Wim Wenders (2018).
[199] Message for the 2014 World Communications Day (24 January 2014): AAS 106 (2014), 113.
[200] AUSTRALIAN CATHOLIC BISHOPS’ CONFERENCE, Commission for Social Justice, Mission and Service, Making It Real: Genuine Human Encounter in Our Digital World (November 2019).
[201] Encyclical Letter Laudato Si’ (24 May 2015), 123: AAS 107 (2015), 896.
[202] SAINT JOHN PAUL II, Encyclical Letter Veritatis Splendor (6 August 1993), 96: AAS 85 (1993), 1209.
[203] As Christians, we also believe that God grants us his grace to enable us to act as brothers and sisters.
