Ethics in Internet

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PONTIFICAL COUNCIL FOR SOCIAL = COMMUNICATIONS

ETHICS = IN=20 INTERNET

I. Intr= oduction

II. About=20 the Internet

III. Some=20 Areas of Concern

IV. Recommendations=20 and Conclusion

INTRODUCTION

1. =93Today's revolution in social communications = involves a=20 fundamental reshaping of the elements by which people comprehend = the world=20 about them, and verify and express what they comprehend. The = constant=20 availability of images and ideas, and their rapid transmission = even from=20 continent to continent, have profound consequences, both positive = and=20 negative, for the psychological, moral and social development of = persons,=20 the structure and functioning of societies, intercultural = communications,=20 and the perception and transmission of values, world views, = ideologies,=20 and religious beliefs=94.¹

The truth of these words has become clearer than = ever during=20 the past decade. Today it takes no great stretch of the = imagination to=20 envisage the earth as an interconnected globe humming with = electronic=20 transmissions=97a chattering planet nestled in the provident = silence of=20 space. The ethical question is whether this is contributing to = authentic=20 human development and helping individuals and peoples to be true = to their=20 transcendent destiny.

And, of course, in many ways the answer is yes. = The new=20 media are powerful tools for education and cultural enrichment, = for=20 commercial activity and political participation, for intercultural = dialogue and understanding; and, as we point out in the document = that=20 accompanies this one,² they also can serve the cause of = religion. Yet this coin has another side. Media of communication = that can=20 be used for the good of persons and communities can be used to = exploit,=20 manipulate, dominate, and corrupt.

2. The Internet is the latest and in many respects = most=20 powerful in a line of media=97telegraph, telephone, radio, = television=97that=20 for many people have progressively eliminated time and space as = obstacles=20 to communication during the last century and a half. It has = enormous=20 consequences for individuals, nations, and the world.

In this document we wish to set out a Catholic = view of the=20 Internet, as a starting point for the Church's participation in = dialogue=20 with other sectors of society, especially other religious groups,=20 concerning the development and use of this marvelous technological = instrument. The Internet is being put to many good uses now, with = the=20 promise of many more, but much harm also can be done by its = improper use.=20 Which it will be, good or harm, is largely a matter of choice=97a = choice to=20 whose making the Church brings two elements of great importance: = her=20 commitment to the dignity of the human person and her long = tradition of=20 moral wisdom.³

3. As with other media, the person and the = community of=20 persons are central to ethical evaluation of the Internet. In = regard to=20 the message communicated, the process of communicating, and = structural and=20 systemic issues in communication, =93the fundamental ethical = principle is=20 this: The human person and the human community are the end and = measure of=20 the use of the media of social communication; communication should = be by=20 persons to persons for the integral development of=20 persons=94.⁴

The common good=97=93the sum total of social = conditions which=20 allow people, either as groups or as individuals, to reach their=20 fulfillment more fully and more easily=94⁵=97provides a = second=20 basic principle for ethical evaluation of social communications. = It should=20 be understood inclusively, as the whole of those worthy purposes = to which=20 a community's members commit themselves together and which the = community=20 exists to realize and sustain. The good of individuals depends = upon the=20 common good of their communities.

The virtue disposing people to protect and promote = the=20 common good is solidarity. It is not a feeling of =93vague = compassion or=20 shallow distress=94 at other people's troubles, but =93a firm and = persevering=20 determination to commit oneself to the common good; that is to say = to the=20 good of all and of each individual, because we are all really = responsible=20 for all=94.⁶ Especially today solidarity has a clear, = strong=20 international dimension; it is correct to speak of, and obligatory = to work=20 for, the international common good.

4. The international common good, the virtue of = solidarity,=20 the revolution in communications media and information technology, = and the=20 Internet are all relevant to the process of globalization.

To a great extent, the new technology drives and = supports=20 globalization, creating a situation in which =93commerce and = communications=20 are no longer bound by borders=94.⁷ This has immensely = important=20 consequences. Globalization can increase wealth and foster = development; it=20 offers advantages like =93efficiency and increased production... = greater=20 unity among peoples... a better service to the human = family=94.⁸=20 But the benefits have not been evenly shared up to now. Some = individuals,=20 commercial enterprises, and countries have grown enormously = wealthy while=20 others have fallen behind. Whole nations have been excluded almost = entirely from the process, denied a place in the new world taking = shape.=20 =93Globalization, which has profoundly transformed economic = systems by=20 creating unexpected possibilities of growth, has also resulted in = many=20 people being relegated to the side of the road: unemployment in = the more=20 developed countries and extreme poverty in too many countries of = the=20 Southern Hemisphere continue to hold millions of women and men = back from=20 progress and prosperity=94.⁹

It is by no means clear that even societies that = have=20 entered into the globalization process have done so entirely as a = matter=20 of free, informed choice. Instead, =93many people, especially the=20 disadvantaged, experience this as something that has been forced = upon them=20 rather than as a process in which they can actively=20 participate=94.¹⁰

In many parts of the world, globalization is = spurring rapid,=20 sweeping social change. This is not just an economic process but a = cultural one, with both positive and negative aspects. =93Those = who are=20 subjected to it often see globalization as a destructive flood = threatening=20 the social norms which had protected them and the cultural points = of=20 reference which had given them direction in life....Changes in = technology=20 and work relationships are moving too quickly for cultures to=20 respond=94.¹¹

5. One major consequence of the deregulation of = recent years=20 has been a shift of power from national states to transnational=20 corporations. It is important that these corporations be = encouraged and=20 helped to use their power for the good of humanity; and this = points to a=20 need for more communication and dialogue between them and = concerned bodies=20 like the Church.

Use of the new information technology and the = Internet needs=20 to be informed and guided by a resolute commitment to the practice = of=20 solidarity in the service of the common good, within and among = nations.=20 This technology can be a means for solving human problems, = promoting the=20 integral development of persons, creating a world governed by = justice and=20 peace and love. Now, even more than when the Pastoral Instruction = on the=20 Means of Social Communications Communio=20 et Progressio made the point more than thirty years ago, = media=20 have the ability to make every person everywhere =93a partner in = the=20 business of the human race=94.¹²

This is an astonishing vision. The Internet can = help make it=20 real=97for individuals, groups, nations, and the human race=97only = if it is=20 used in light of clear, sound ethical principles, especially the = virtue of=20 solidarity. To do so will be to everyone's advantage, for =93we = know one=20 thing today more than in the past: we will never be happy and at = peace=20 without one another, much less if some are against = others=94.¹³=20 This will be an expression of that spirituality of communion which = implies=20 =93the ability to see what is positive in others, to welcome it = and prize it=20 as a gift from God,=94 along with the ability =93to =91make room' = for our=20 brothers and sisters, bearing =91each other's burdens' = (Gal. 6, 2)=20 and resisting the selfish temptations which constantly beset=20 us=94.¹⁴

6. The spread of the Internet also raises a number = of other=20 ethical questions about matters like privacy, the security and=20 confidentiality of data, copyright and intellectual property law,=20 pornography, hate sites, the dissemination of rumor and character=20 assassination under the guise of news, and much else. We shall = speak=20 briefly about some of these things below, while recognizing that = they call=20 for continued analysis and discussion by all concerned parties.=20 Fundamentally, though, we do not view the Internet only as a = source of=20 problems; we see it as a source of benefits to the human race. But = the=20 benefits can be fully realized only if the problems are = solved.

ABOUT THE=20 INTERNET

7. The Internet has a number of striking features. = It is=20 instantaneous, immediate, worldwide, decentralized, interactive, = endlessly=20 expandable in contents and outreach, flexible and adaptable to a=20 remarkable degree. It is egalitarian, in the sense that anyone = with the=20 necessary equipment and modest technical skill can be an active = presence=20 in cyberspace, declare his or her message to the world, and demand = a=20 hearing. It allows individuals to indulge in anonymity, = role-playing, and=20 fantasizing and also to enter into community with others and = engage in=20 sharing. According to users' tastes, it lends itself equally well = to=20 active participation and to passive absorption into =93a = narcissistic,=20 self-referential world of stimuli with near-narcotic=20 effects=94.¹⁵ It can be used to break down the = isolation of=20 individuals and groups or to deepen it.

8. The technological configuration underlying the = Internet=20 has a considerable bearing on its ethical aspects: People have = tended to=20 use it according to the way it was designed, and to design it to = suit that=20 kind of use. This =91new' system in fact dates back to the cold = war years of=20 the 1960s, when it was intended to foil nuclear attack by creating = a=20 decentralized network of computers holding vital data. = Decentralization=20 was the key to the scheme, since in this way, so it was reasoned, = the loss=20 of one or even many computers would not mean the loss of the = data.

An idealistic vision of the free exchange of = information and=20 ideas has played a praiseworthy part in the development of the = Internet.=20 Yet its decentralized configuration and the similarly = decentralized design=20 of the World Wide Web of the late 1980s also proved to be = congenial to a=20 mindset opposed to anything smacking of legitimate regulation for = public=20 responsibility. An exaggerated individualism regarding the = Internet thus=20 emerged. Here, it was said, was a new realm, the marvelous land of = cyberspace, where every sort of expression was allowed and the = only law=20 was total individual liberty to do as one pleased. Of course this = meant=20 that the only community whose rights and interests would be truly=20 recognized in cyberspace was the community of radical = libertarians. This=20 way of thinking remains influential in some circles, supported by = familiar=20 libertarian arguments also used to defend pornography and violence = in the=20 media generally.¹⁶

Although radical individualists and entrepreneurs = obviously=20 are two very different groups, there is a convergence of interests = between=20 those who want the Internet to be a place for very nearly every = kind of=20 expression, no matter how vile and destructive, and those who want = it to=20 be a vehicle of untrammeled commercial activity on a neo-liberal = model=20 that =93considers profit and the law of the market as its only = parameters,=20 to the detriment of the dignity of and the respect due to = individuals and=20 peoples=94.¹⁷

9. The explosion of information technology has = increased the=20 communication capabilities of some favored individuals and groups = many=20 times over. The Internet can serve people in their responsible use = of=20 freedom and democracy, expand the range of choices available in = diverse=20 spheres of life, broaden educational and cultural horizons, break = down=20 divisions, promote human development in a multitude of ways. = =93The free=20 flow of images and speech on a global scale is transforming not = only=20 political and economic relations between peoples, but even our=20 understanding of the world. It opens up a range of hitherto = unthinkable=20 possibilities=94.¹⁸ When based upon shared values = rooted in the=20 nature of the person, the intercultural dialogue made possible by = the=20 Internet and other media of social communication can be =93a = privileged=20 means for building the civilization of love=94.¹⁹

But that is not the whole story. =93Paradoxically, = the very=20 forces which can lead to better communication can also lead to = increasing=20 self-centeredness and alienation=94.²⁰ The Internet can = unite=20 people, but it also can divide them, both as individuals and as = mutually=20 suspicious groups separated by ideology, politics, possessions, = race and=20 ethnicity, intergenerational differences, and even religion. = Already it=20 has been used in aggressive ways, almost as a weapon of war, and = people=20 speak of the danger of =91cyber-terrorism.' It would be painfully = ironic if=20 this instrument of communication with so much potential for = bringing=20 people together reverted to its origins in the cold war and became = an=20 arena of international conflict.

III

SOME AREAS = OF=20 CONCERN

10. A number of concerns about the Internet are = implicit in=20 what has been said so far.

One of the most important of these involves what = today is=20 called the digital divide=97a form of discrimination dividing the = rich from=20 the poor, both within and among nations, on the basis of access, = or lack=20 of access, to the new information technology. In this sense it is = an=20 updated version of an older gap between the =91information rich' = and=20 =91information poor'.

The expression =91digital divide' underlines the = fact that=20 individuals, groups, and nations must have access to the new = technology in=20 order to share in the promised benefits of globalization and = development=20 and not fall further behind. It is imperative =93that the gap = between the=20 beneficiaries of the new means of information and expression and = those who=20 do not have access to them...not become another intractable source = of=20 inequity and discrimination=94.²¹ Ways need to be found = to make=20 the Internet accessible to less advantaged groups, either directly = or at=20 least by linking it with lower-cost traditional media. Cyberspace = ought to=20 be a resource of comprehensive information and services available = without=20 charge to all, and in a wide range of languages. Public = institutions have=20 a particular responsibility to establish and maintain sites of = this=20 kind.

As the new global economy takes shape, the Church = is=20 concerned =93that the winner in this process will be humanity as a = whole=94=20 and not just =93a wealthy elite that controls science, technology = and the=20 planet's resources=94; this is to say that the Church desires =93a = globalization which will be at the service of the whole person and = of all=20 people=94.²²

In this connection it should be borne in mind that = the=20 causes and consequences of the divide are not only economic but = also=20 technical, social, and cultural. So, for example, another Internet = =91divide' operates to the disadvantage of women, and it, too, = needs to be=20 closed.

11. We are particularly concerned about the = cultural=20 dimensions of what is now taking place. Precisely as powerful = tools of the=20 globalization process, the new information technology and the = Internet=20 transmit and help instill a set of cultural values=97ways of = thinking about=20 social relationships, family, religion, the human = condition=97whose novelty=20 and glamour can challenge and overwhelm traditional cultures.

Intercultural dialogue and enrichment are of = course highly=20 desirable. Indeed, =93dialogue between cultures is especially = needed today=20 because of the impact of new communications technology on the = lives of=20 individuals and peoples=94.²³ But this has to be a = two-way=20 street. Cultures have much to learn from one another, and merely = imposing=20 the world view, values, and even language of one culture upon = another is=20 not dialogue but cultural imperialism.

Cultural domination is an especially serious = problem when a=20 dominant culture carries false values inimical to the true good of = individuals and groups. As matters stand, the Internet, along with = the=20 other media of social communication, is transmitting the = value-laden=20 message of Western secular culture to people and societies in many = cases=20 ill-prepared to evaluate and cope with it. Many serious problems=20 result=97for example, in regard to marriage and family life, which = are=20 experiencing =93a radical and widespread crisis=94²⁴ in = many parts=20 of the world.

Cultural sensitivity and respect for other = people's values=20 and beliefs are imperative in these circumstances. Intercultural = dialogue=20 that =93protects the distinctiveness of cultures as historical and = creative=20 expressions of the underlying unity of the human family, = and...sustains=20 understanding and communion between them=94 ²⁵ is = needed to build=20 and maintain the sense of international solidarity.

12. The question of freedom of expression on the = Internet is=20 similarly complex and gives rise to another set of concerns.

We strongly support freedom of expression and the = free=20 exchange of ideas. Freedom to seek and know the truth is a = fundamental=20 human right,²⁶ and freedom of expression is a = cornerstone of=20 democracy. =93Man, provided he respects the moral order and the = common=20 interest, is entitled to seek after truth, express and make known = his=20 opinions...he ought to be truthfully informed about matters of = public=20 interest=94.²⁷ And public opinion, =93an essential = expression of=20 human nature organized in society,=94 absolutely requires = =93freedom to=20 express ideas and attitudes=94.²⁸

In light of these requirements of the common good, = we=20 deplore attempts by public authorities to block access to = information=97on=20 the Internet or in other media of social communication=97because = they find=20 it threatening or embarrassing to them, to manipulate the public = by=20 propaganda and disinformation, or to impede legitimate freedom of=20 expression and opinion. Authoritarian regimes are by far the worst = offenders in this regard; but the problem also exists in liberal=20 democracies, where access to media for political expression often = depends=20 on wealth, and politicians and their advisors violate truthfulness = and=20 fairness by misrepresenting opponents and shrinking issues to = sound-bite=20 dimensions.

13. In this new environment, journalism is = undergoing=20 profound changes. The combination of new technologies and = globalization=20 has =93increased the powers of the media, but has also made them = more liable=20 to ideological and commercial pressures=94,²⁹ and this = is true of=20 journalism as well.

The Internet is a highly effective instrument for = bringing=20 news and information rapidly to people. But the economic = competitiveness=20 and round-the-clock nature of Internet journalism also contribute = to=20 sensationalism and rumor-mongering, to a merging of news, = advertising, and=20 entertainment, and to an apparent decline in serious reporting and = commentary. Honest journalism is essential to the common good of = nations=20 and the international community. Problems now visible in the = practice of=20 journalism on the Internet call for speedy correcting by = journalists=20 themselves.

The sheer overwhelming quantity of information on = the=20 Internet, much of it unevaluated as to accuracy and relevance, is = a=20 problem for many. But we also are concerned lest people make use = of the=20 medium's technological capacity for customizing information simply = to=20 raise electronic barriers against unfamiliar ideas. That would be = an=20 unhealthy development in a pluralistic world where people need to = grow in=20 mutual understanding. While Internet users have a duty to be = selective and=20 self-disciplined, that should not be carried to the extreme of = walling=20 themselves off from others. The medium's implications for = psychological=20 development and health likewise need continued study, including = the=20 possibility that prolonged immersion in the virtual world of = cyberspace=20 may be damaging to some. Although there are many advantages in the = capacity technology gives people to =93assemble packages of = information and=20 services uniquely designed for them=94, this also =93raises an = inescapable=20 question: Will the audience of the future be a multitude of = audiences of=20 one?...What would become of solidarity=97what would become of = love=97in a=20 world like that?=94 ³⁰

14. Standing alongside issues that have to do with = freedom=20 of expression, the integrity and accuracy of news, and the sharing = of=20 ideas and information, is another set of concerns generated by=20 libertarianism. The ideology of radical libertarianism is both = mistaken=20 and harmful=97not least, to legitimate free expression in the = service of=20 truth. The error lies in exalting freedom =93to such an extent = that it=20 becomes an absolute, which would then be the source of = values....In this=20 way the inescapable claims of truth disappear, yielding their = place to a=20 criterion of sincerity, authenticity and =91being at peace with=20 oneself=94'.³¹ There is no room for authentic = community, the=20 common good, and solidarity in this way of thinking.

RECOMMENDATIONS AND=20 CONCLUSION

15. As we have seen, the virtue of solidarity is = the measure=20 of the Internet's service of the common good. It is the common = good that=20 supplies the context for considering the ethical question: =93Are = the media=20 being used for good or evil?=94 ³²

Many individuals and groups share responsibility = in this=20 matter=97for example, the transnational corporations of which we = spoke=20 above. All users of the Internet are obliged to use it in an = informed,=20 disciplined way, for morally good purposes; parents should guide = and=20 supervise children's use.³³ Schools and other = educational=20 institutions and programs for children and adults should provide = training=20 in discerning use of the Internet as part of a comprehensive media = education including not just training in technical = skills=97=91computer=20 literacy' and the like=97but a capacity for informed, discerning = evaluation=20 of content. Those whose decisions and actions contribute to = shaping the=20 structure and contents of the Internet have an especially serious = duty to=20 practice solidarity in the service of the common good.

16. Prior censorship by government should be = avoided;=20 =93censorship...should only be used in the very last=20 extremity=94.³⁴ But the Internet is no more exempt than = other=20 media from reasonable laws against hate speech, libel, fraud, = child=20 pornography and pornography in general, and other offenses. = Criminal=20 behavior in other contexts is criminal behavior in cyberspace, and = the=20 civil authorities have a duty and a right to enforce such laws. = New=20 regulations also may be needed to deal with special =91Internet' = crimes like=20 the dissemination of computer viruses, the theft of personal data = stored=20 on hard disks, and the like.

Regulation of the Internet is desirable, and in = principle=20 industry self-regulation is best. =93The solution to problems = arising from=20 unregulated commercialization and privatization does not lie in = state=20 control of media but in more regulation according to criteria of = public=20 service and in greater public accountability=94.³⁵ = Industry codes=20 of ethics can play a useful role, provided they are seriously = intended,=20 involve representatives of the public in their formulation and=20 enforcement, and, along with giving encouragement to responsible=20 communicators, carry appropriate penalties for violations, = including=20 public censure.³⁶ Circumstances sometimes may require = state=20 intervention: for example, by setting up media advisory boards=20 representing the range of opinion in the = community.³⁷

17. The Internet's transnational, = boundary-bridging=20 character and its role in globalization require international = cooperation=20 in setting standards and establishing mechanisms to promote and = protect=20 the international common good.³⁸ In regard to media = technology,=20 as in regard to much else, =93there is a pressing need for equity = at the=20 international level=94.³⁹ Determined action in the = private and=20 public sectors is needed to close and eventually eliminate the = digital=20 divide.

Many difficult Internet-related questions call for = international consensus: for example, how to guarantee the privacy = of=20 law-abiding individuals and groups without keeping law enforcement = and=20 security officials from exercising surveillance over criminals and = terrorists; how to protect copyright and intellectual property = rights=20 without limiting access to material in the public domain=97and how = to define=20 the =91public domain' itself; how to establish and maintain = broad-based=20 Internet repositories of information freely available to all = Internet=20 users in a variety of languages; how to protect women's rights in = regard=20 to Internet access and other aspects of the new information = technology. In=20 particular, the question of how to close the digital divide = between the=20 information rich and the information poor requires urgent = attention in its=20 technical, educational, and cultural aspects.

There is today a =93growing sense of international = solidarity=94=20 that offers the United Nations system in particular =93a unique = opportunity=20 to contribute to the globalization of solidarity by serving as a = meeting=20 place for states and civil society and as a convergence of the = varied=20 interests and needs...Cooperation between international agencies = and=20 nongovernmental organizations will help to ensure that the = interests of=20 states=97legitimate though they may be=97and of the different = groups within=20 them, will not be invoked or defended at the expense of the = interests or=20 rights of other peoples, especially the less = fortunate=94.⁴⁰ In=20 this connection we hope that the World Summit of the Information = Society=20 scheduled to take place in 2003 will make a positive contribution = to the=20 discussion of these matters.

18. As we pointed out above, a companion document = to this=20 one called The=20 Church and Internet speaks specifically about the Church's = use of=20 the Internet and the Internet's role in the life of the Church. = Here we=20 wish only to emphasize that the Catholic Church, along with other=20 religious bodies, should have a visible, active presence on the = Internet=20 and be a partner in the public dialogue about its development. = =93The Church=20 does not presume to dictate these decisions and choices, but it = does seek=20 to be of help by indicating ethical and moral criteria which are = relevant=20 to the process=97criteria which are to be found in both human and = Christian=20 values=94.⁴¹

The Internet can make an enormously valuable = contribution to=20 human life. It can foster prosperity and peace, intellectual and = aesthetic=20 growth, mutual understanding among peoples and nations on a global = scale.

It also can help men and women in their age-old = search for=20 self-understanding. In every age, including our own, people ask = the same=20 fundamental questions: =93Who am I? Where have I come from and = where am I=20 going? Why is there evil? What is there after this life?=94 = ⁴²=20 The Church cannot impose answers, but she can=97and = must=97proclaim to the=20 world the answers she has received; and today, as always, she = offers the=20 one ultimately satisfying answer to the deepest questions of = life=97Jesus=20 Christ, who =93fully reveals man to himself and brings to light = his most=20 high calling=94.⁴³ Like today's world itself, the world = of media,=20 including the Internet, has been brought by Christ, inchoately yet = truly,=20 within the boundaries of the kingdom of God and placed in service = to the=20 word of salvation. Yet =93far from diminishing our concern to = develop this=20 earth, the expectancy of a new earth should spur us on, for it is = here=20 that the body of a new human family grows, foreshadowing in some = way the=20 age which is to come=94.⁴⁴

Vatican City, February 22, 2002, Feast of the = Chair of=20 St. Peter the Apostle.

John P. Foley
President

Pierfranco Pastore
Secretary

(1) Pontifical Council for Social Communications, = Pastoral=20 Instruction Aetatis Novae on Social Communications on the = twentieth=20 anniversary of Communio et progressio, n. 4.

(2) Pontifical Council for Social Communications, = The=20 Church and Internet.

(3) Cf. Pontifical Council for Social = Communications,=20 Ethics in Communications, n. 5.

(4) Ibid., n. 21.

(5) Vatican Council II, Gaudium et spes, n. = 26; cf.=20 Catechism of the Catholic Church, n. 1906.

(6) John Paul II, Sollicitudo rei socialis, = n.=20 38.

(7) John Paul II, Address to the Pontifical = Academy of=20 Social Sciences, n. 2, April 27, 2001.

(8) John Paul II, Post-Synodal Apostolic = Exhortation=20 Ecclesia in America, n. 20.

(9) John Paul II, Address to the Diplomatic Corps = Accredited=20 to the Holy See, n. 3, January 10, 2000.

(10) Address to the Pontifical Academy of Social = Sciences,=20 n. 2.

(11) Ibid., n. 3.

(12) Pontifical Commission for Social = Communications,=20 Pastoral Instruction on the Means of Social Communication, = Communio et=20 progressio, n. 19.

(13) Address to the Diplomatic Corps, n. 4.

(14) John Paul II, Apostolic Letter Novo = millennio=20 ineunte, n. 43.

(15) Ethics in Communications, n. 2.

(16) Pontifical Council for Social Communications, = Pornography and Violence in the Communications Media: A = Pastoral=20 Response, n. 20.

(17) Ecclesia in America, n. 56.

(18) Message for the Celebration of the World Day = of Peace=20 2001, n. 11.

(19) Ibid., n. 16.

(20) John Paul II, Message for the 33rd World = Communications=20 Day, n. 4, January 24, 1999.

(21) John Paul II, Message for the 31st World Day = of=20 Communications, 1997.

(22) Address to the Pontifical Academy of Social = Sciences,=20 n. 5.

(23) Ibid., n. 11.

(24) Novo millennio ineunte, n. 47.

(25) Message for the World Day of Peace 2001, n. = 10.

(26) John Paul II, Centesimus annus, n. = 47.

(27) Gaudium et spes, n. 59.

(28) Communio et progressio, nn. 25, = 26.

(29) John Paul II, Address to the Jubilee of = Journalists, n.=20 2, June 4, 2000.

(30) Ethics in Communications, n. 29.

(31) John Paul II, Veritatis splendor, n. = 32.

(32) Ethics in Communications, n. 1.

(33) Cf. John Paul II, Post-Synodal Apostolic = Exhortation=20 Familiaris consortio, n. 76.

(34) Communio et progressio, n. 86.

(35) Aetatis Novae, n. 5.

(36) Cf. Communio et progressio, n. 79.

(37) Ibid., n. 88.

(38) Cf. Address to the Pontifical Academy of = Social=20 Sciences, n. 2.

(39) Ethics in Communications, n. 22.

(40) John Paul II, Address to the UN Secretary = General and=20 to the Administrative Committee on Coordination of the United = Nations, nn.=20 2, 3, April 7, 2000.

(41) Aetatis Novae, n. 12.

(42) John Paul II, Encyclical Letter Fides et = ratio,=20 n. 1.

(43) Gaudium et spes, n. 22.

(44) Ibid., n. 39.

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