Neighbours From Hell 5 English P





             

Neighbours From Hell 5 English P


210. Some people consider that to develop the economy we should break up the powerful corporations which dominate the food market. Some see GM as a temporary stop-gap, anticipating the time when the market will be left to its own devices, with a new kind of capitalism, and when technology will be used to fight poverty and hunger. Others see in the principle of genetic engineering the sharp opposition of technology and nature, of life and death, man and animals, by which they understand the domination of man over nature and the extension of his power at the expense of the weak. For them, the patriarchal overproduction of food, to feed this unprecedented growth of man and his increasingly sterile society, far from being a way out of hunger and poverty, is the beginning of a new situation in which starvation, overpopulation and ecological deterioration will become widespread.

270. This aspect needs to be examined more thoroughly, since it is one of the most serious dangers which the commercial and agrochemical system poses to food production. Today, a large majority of the world population is landless, in a situation of near-poverty, and often to the point of starvation, especially in the world’s less-developed nations. This is because they are far removed from the advanced countries where so much effort is now being spent to develop new crops and process them more efficiently. It is necessary to take steps not only to prevent starvation among the poor, but also to eradicate poverty. We must not forget that, with the increase in the size of the food chain, the level of benefit of each organism, from the first plant-cell to the last human being, necessarily decreases. Thus, the development of biotechnology has an ambivalent effect on the world. On the one hand, it may bring benefits in terms of increasing production, making it easier and more profitable to feed the world, as well as reducing the populations of livestock; on the other hand, the benefits of this technology are threatened by its inability to tackle the problems of serious hunger and poverty, which are the cause of starvation in the most destitute populations.




78. Francis, when describing the state of the world, spoke of the inner state of man as a coelum terram occupare. He meant that the world is what it is because man is what he is. Unless we understand this, we will never be able to find a way to bring the world back to a state of peace. But this inner state is lost or attenuated in everyone. We not only see it in ourselves, but we also sense it in the world around us: it is what differentiates mankind from animals, the source of human culture. It is the coelum terram occupare of the universal good, which has taken the form of the individual and social good, and which is gradually becoming the universal good. In this sense a Catholic, because he or she is a citizen of this universal kingdom, has the obligation to strive for the universal good, but also the obligation of a Christian, because each of us is unique and has been created in the image of God. The Church of Francis thus became what it is by acting with both the universal and the particular in mind. [58] Regarding the Second Vatican Council, Pope John XI said that when the cardinals met to decide on the agenda for the council, he was told that if this agenda was not for the whole Church, then it was not valid. Cardinal Mindszenty, the archbishop of Esztergom, learned from troops, interrupted the congress of the cardinals and, in the name of the whole Church, asked the council to address the whole community, to the cardinals and to the bishops 70. The majority of religions and philosophies have deplored the fact that human reason, the tool by which we discover and understand the world, frequently leads us into error. It is in this sense that Pius XI spoke of the “deception of human reason”, which contrasts sharply with the Christian faith, which can only be established through faith, and this means faith in the loving and merciful God who calls all men to the unity of love and friendship. [52] Pius XII also saw the development of rationalism as being counter to the values of humanity as a whole. [53] We now know that the development of technology, based on the principles of modern science and of the autonomy of man, can have positive as well as negative consequences, which results from many different factors. For our part, we could ask ourselves the following questions: How best can we shape our technology to make it more responsible to the different phases of creation? Is it possible to seek wise technocratic solutions? In the cases where we have evidence that we have seriously interfered with the balance of nature, or where we have radically transformed certain natural areas, would it be possible to justify our action based on principles of justice? Conversely, can technology be used to guarantee the flourishing of the universe by supporting the development of other technologies which, without human intervention, would remain incapable of developing? Such is the paradox which faith seeks to resolve. 5ec8ef588b


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