{"id":184,"date":"2026-05-31T07:10:49","date_gmt":"2026-05-31T07:10:49","guid":{"rendered":"https:\/\/urbaneconomynews.com\/?p=184"},"modified":"2026-05-31T07:10:49","modified_gmt":"2026-05-31T07:10:49","slug":"ai-papal-encyclicals-and-eternal-hubris-why-magnifica-humanitas-misses-the-mark","status":"publish","type":"post","link":"https:\/\/urbaneconomynews.com\/?p=184","title":{"rendered":"AI, Papal Encyclicals, and Eternal Hubris: Why Magnifica Humanitas Misses the Mark"},"content":{"rendered":"
\n

Reading around in\u00a0Magnifica Humanitas<\/em>, the Pope\u2019s new encyclical on \u201cSafeguarding the Human Person in the Time of Artificial Intelligence,\u201d I couldn\u2019t help but recall\u00a0Dr. Johnson\u2019s comment\u00a0about\u00a0Paradise Lost. <\/em>He found a lot to admire in that sprawling opus. But Johnson also noted that \u201cnone ever wished it longer than it is.\u201d Magnifica Humanitas<\/em>\u00a0weighs in at more than 40,000 words. It is inspired by, and in some respects modeled on,\u00a0Rerum novarum<\/em>, Leo XXIII\u2019s 1891 encyclical on society\u2019s duties to the poor. At some 14,000 words, that earlier \u201ccircular\u201d seems almost sonnet-like by comparison.<\/p>\n

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Magnifica Humanitas\u00a0<\/em>is not only long. It is also prolix. Like the eponymous river in Turkey, it meanders. Its ostensible subject\u2014the threat that artificial intelligence may pose to human flourishing\u2014is counterpointed throughout by nuggets of politically correct sentiment. There is a lot about \u201ceconomic injustices and the climate crisis\u201d in this expostulation. Also migrants. He quotes with approval Pope Francis\u2019s insistence that we view migrants \u201cnot simply as a problem to be managed but as a living image of the People of God on the move.\u201d Leo is also against war, you will be relieved to hear, but he writes as if war were a modern invention. \u201cToday,\u201d he writes, \u201cwe are witnessing a real paradigm shift \u00a0. . . with a troubling revival of war as an instrument of international politics, while the very ethical principles that had previously limited its use are being eroded.\u201d No-one tell Alexander, Caesar, Genghis Khan, \u00a0Sherman, Patton, or\u2013well, open a history book. In brief, Magnifica Humanitas<\/em>\u00a0betrays a fair quota of na\u00efvet\u00e9.\u00a0Mirabile dictu<\/em>, one of the stars of the show is the United Nations, which Leo mentions several times, always with admiration.<\/p>\n

I suspected at first that the encyclical was written by a committee. Its tone and rhetorical structure vary substantially from one section to the next. I wonder, though, whether there isn\u2019t something to the naughty suggestion that this admonition about the dangers of AI wasn\u2019t itself\u00a0written with the help of AI.<\/p>\n

I haven\u2019t really digested this heaping portion of exhortation yet, so for now I will limit myself to two points. The first is a linguistic observation. Towards the beginning of the encyclical, Leo cites his predecessor\u2019s encyclical\u00a0Rerum novarum.\u00a0<\/em>This is in a section called \u201cThe\u00a0res novae<\/em>\u00a0of our time.\u201d Leo translates\u00a0res novae\u00a0<\/em>as \u201cnew things.\u201d But what the phrase really means is \u201csocial turbulence\u201d or \u201crevolution.\u201d If we wish society to prosper,\u00a0Cicero said, we must beware of \u201cturbulent men eager for revolution\u201d (turbulentis hominibus, atque novarum rerum cupidis<\/em>). I mention this because although\u00a0Magnifica Humanitas\u00a0<\/em>comes wrapped in the warm rhetoric of \u201cpromoting a dignified life for all,\u201d \u201cbuilding a world in which everyone can flourish,\u201d etc., its implicit message often veers towards something more radical. Leo is eager that we \u201cestablish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power.\u201d He is also worried about \u201cwho holds this power today and how they use it.\u201d AI, he says, must be \u201cdisarmed.\u201d Did someone mention the United Nations?<\/p>\n

My second point concerns the substance of Leo\u2019s analysis of the threat of artificial intelligence. \u201cToday,\u201d he writes, \u201cwe find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination.\u201d Well, yes. But is that really a new situation?<\/p>\n

In his book\u00a0The Abolition of Man<\/em>\u00a0(1943), C. S. Lewis underscores the point that recent technological developments yield not only powerful new instruments of control but also a changed attitude towards humanity itself. Science is all about \u201cconquering nature,\u201d Lewis acknowledges. But every such victory increases the domain of that which we treat as \u201cmere Nature,\u201d i.e., something to be mastered. \u201cIt is in Man\u2019s power,\u201d Lewis writes, \u201cto treat himself as a mere \u2018natural object\u2019 and his own judgments of value as raw material for scientific manipulation to alter at will.\u201d<\/p>\n

The frightening moral developments that C. S. Lewis, among many others, foresaw have borne poisonous fruit only with recent technical innovations. But the attitudes, the view of nature and humanity that are presupposed by such developments, have their roots in the intellectual revolutions of the sixteenth and seventeenth centuries, the revolutions of \u201cthe new science,\u201d of Copernicus and Galileo, of Bacon, Newton, and Descartes. In seizing the freedom to determine itself, humanity at the same time began to assert its freedom to take charge of nature.<\/p>\n

It would be difficult to overestimate the importance of this shift. Since the time of Aristotle, science had been essentially a contemplative matter; truth was conceived as a stable order that man strove to behold. But in the modern age, science became fundamentally\u00a0aggressive<\/em>, inseparable from the project of grasping and manipulating nature\u2014including man\u2019s nature\u2014according to human designs. Instead of opening himself up to nature\u2019s secrets, man now strove to reconstruct those secrets by active intervention. Francis Bacon\u2019s celebrated declaration to the effect that \u201cknowledge is power\u201d typifies the new approach.<\/p>\n

Nowhere was this new approach more dramatically crystallized\u2014or more systematically worked out\u2014than in the philosophy of Ren\u00e9 Descartes, who can with some justice be considered the architect of modern science. In a famous passage near the end of the\u00a0Discourse on Method<\/em>\u00a0(1637), Descartes heralds a \u201cpractical philosophy\u201d that, unlike the speculative philosophy of scholasticism,<\/p>\n

would show us the energy and action of fire, air, and stars, the heavens, and all other bodies in our environment, as distinctly as we know the various crafts of our artisans, and could apply them in the same way to all appropriate uses and thus make ourselves the masters and owners of nature.<\/p>\n

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To make ourselves the \u201cmasters and owners of nature\u201d: that is the goal. The index of knowledge here is not accurate theory but power and control. Like the artisan, we really know something when we know how to make it. And among the benefits that Descartes envisioned from his new philosophy was a more efficacious medicine: by understanding the principles of nature, Descartes wrote, we might hope to control man\u2019s physical nature, freeing him from \u201can infinitude of maladies both of body and mind, and even also possibly of the infirmities of age.\u201d<\/p>\n

The staggering success of modern science and technology\u2014including modern medical technology\u2014underscores the power and truth in some respects of Descartes\u2019 vision. What we call the modern world is in a deep sense a Cartesian world, a world in which humanity has exploited the principles outlined by Descartes to remake reality in its own image.<\/p>\n

But there is, as Leo points out, a dark side to this mastery. Increasingly, one confronts the fear that humanity, despite its technical prowess, may be enslaved by its dominion over nature. \u201cIf man chooses to treat himself as raw material,\u201d Lewis writes, then \u201craw material he will be.\u201d Nor is this fear confined to the\u00a0effects<\/em>\u00a0of our science, to the lethal arsenal of weapons and pollutants that human ingenuity has scattered over the face of the earth. Equally (if more subtly) fearsome is the crisis in values that modern science has helped to precipitate. Committed to the ideal of objectivity, of treating everything as \u201craw material,\u201d modern science requires that the world be silent about \u201cvalues,\u201d about meaning in any human sense, for it requires that everyday experience be reduced to the ghostly, \u201cvalue-free\u201d language of primary qualities and mathematical formulae. While this language has given man great power over the world, it cannot speak to him of his place in the world. Similarly, deployment of \u201clarge language models\u201d by AI will put the world at our fingertips. It will tell us nothing about how we are to live in that world.<\/p>\n

There are two dangers. One is the danger of technophobia: retreating from science and technology because of the moral enormities it makes possible. The other, perhaps more prevalent danger, is technophilia, best summed up in the belief that \u201cif it can be done, it may be done.\u201d There are many things that we can do that we ought not do. But whence does that \u201cought\u201d acquire its traction and legitimacy? As science and technology develop, we find ourselves wielding ever greater power. The dark side of power is the temptation to forget its limitations. Lord Acton was right to warn that \u201cpower tends to corrupt, and absolute power corrupts absolutely.\u201d That observation has relevance in the world of science and technology as well as politics. None of us, of course, really commands absolute power. Our mortality assures that for all of us\u2014rich and poor, famous and obscure\u2014life will end in the absolute weakness of death.<\/p>\n

But the exercise of power can be like a drug, dulling us to the fact of our ultimate impotence. It is when we forget our impotence that we do the most damage with the power we wield. At the end of his book\u00a0Main Currents of Marxism<\/em>\u00a0(1978), the Polish philosopher Leszek Kolakowski observed that \u201cThe self-deification of mankind, to which Marxism gave philosophical expression, has ended in the same way as all such attempts, whether individual or collective: it has revealed itself as the farcical aspect of human bondage.\u201d It would be a mistake to think that Marxism has a monopoly on the project of self-deification. It is a temptation as old as mankind itself. The Greeks called it hubris. And the Book of Genesis warns us about such hubris with the story of the serpent\u2019s promise to Eve: \u201cYe shall be as gods.\u201d<\/p>\n

If that seems hyperbolic, consider Yuval Noah Harari, the Davos-friendly, best-selling author of pop-philosophy books warning\u2014or crowing (it\u2019s not always easy to tell)\u2014that human beings are just about to exceed their shelf life and need to be replaced by something better. \u201cWe are really acquiring divine powers of creation and destruction,\u201d he said in a recent interview. \u201cWe are really upgrading humans into gods.\u201d \u201cUpgrading.\u201d<\/p>\n

Because humans are now \u201chackable animals,\u201d Harari argues, they will soon grow out of their attachment to outmoded ideas such as the worth of the individual and free will. Such ideas were ok for people like Locke, Rousseau, and Thomas Jefferson, he admits, but thanks to technological advances we\u2019ve gone beyond all that. \u201cThat\u2019s over,\u201d he says about the idea of free will.<\/p>\n

It\u2019s all quite breathtaking. \u201cThe most important question in 21st-century economics,\u201d Harari writes in the best tech-mandarin style, \u201cmay well be what to do with all the superfluous people.\u201d There will be so many \u201csuperfluous\u201d people, you see, because only a small portion of humanity will be \u201cupgraded\u201d to be \u201csuperhumans\u201d who will \u201cenjoy unheard-of abilities and unprecedented creativity, which will allow them to go on making many of the most important decisions in the world.\u201d People, it goes without saying, like Yuval Noah Harari.<\/p>\n

All of which is to say that modern technology has upped the ante on hubris. Our amazing technological prowess seduces many people into thinking we are or, with just a bit more tinkering, might become \u201cas gods.\u201d The first step in that process is to believe that one is exempt from normal moral limits: that \u201cif it can be done, it may be done\u201d\u2014i.e., the capacity to do something brings with it the moral sanction to do it. It is a foolish thought, a dangerous thought. But it is a thought with which we will all find ourselves having to contend as we continue to surprise ourselves with our strange cleverness. This is the spiritual neighborhood through which Leo wanders in\u00a0Magnifica Humanitas.\u00a0<\/em>My cursory reading suggests that a priest friend was correct when he observed that \u201cthe majority of the encyclical is not about AI and instead is a mental meandering through the maze of gentle political correctness, haunted by the specter of melting ice cubes and heroic immigrants.\u201d Bingo.<\/p>\n

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Reading around in Magnifica Humanitas, the Pope\u2019s new encyclical on \u201cSafeguarding the Human Person in the Time of Artificial Intelligence,\u201d I couldn\u2019t help but\u2026<\/p>\n","protected":false},"author":1,"featured_media":71,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-184","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ai"],"yoast_head":"\nAI, Papal Encyclicals, and Eternal Hubris: Why Magnifica Humanitas Misses the Mark - Urban Economy news<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/urbaneconomynews.com\/?p=184\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"AI, Papal Encyclicals, and Eternal Hubris: Why Magnifica Humanitas Misses the Mark - 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