Abstract: Professor Vicente Pazos, Private University of Piura, in this article reflects one of the causes of underdevelopment from the business point of view and anthropological. It will be the main cause lies in the context of man as a social being.
A consultant (1) business management has stated that, on average, U.S. companies lose half their customers in five years, half of their employees in four, and half of investors in less than one. Consideration of these data leads to understand the scope of the truth and the consequent destructive power of lies. It is imperative, increasingly "... the deep conviction that a good reputation for loyalty and honesty in business is a major business assets, that all workers should promote the greatest care "(2) As you said Polo," ethics is not "moralistic" states the laws of human action so that if these laws are violated, the man ceases to behave as such "(3). In other words, ethics is not conceivable as cosmetics, as something external that enhances the presence of man is something that deeply affects him and all his actions.
Speaking of truth, Yepes said that "his presence ennobles man. His absence, lies and falsehood, degrades and impoverishes. Truth means wealth, precisely because it makes possession of those realities agree and acknowledge its truth. The man, in endorsing the truth, is enriched by them, becomes more human "(4).
When man works outside of morality, turns away from God and away from himself and others. "In Genesis (...) refers to the construction of the tower of Babel (Gen 11, 1-9), which became, against the intentions of its builders, on the occasion of dispersion for men and confusion language. This means that no external sign and, similarly, no purely earthly convention is able to make the connection between the missing men rooting in God "(5.6). The separation of God and the dispersion of men go hand in hand.
Where to find the ultimate reason for the sociability of man, and therefore, everything he built? It lies in the love of God which led him to create the man in the image and likeness. By faith we know of the existence of God in three persons in one essence. A huge mystery. A mystery that still would be higher if not, that is, if there were several persons in God, because then He would be a solitude. How could it be love to be a single person? When the church knew, by the revelation of the existence of three persons in God theological research focused on deepening the concept of person-and of terms that are required by the person, as a relationship, subject, generation, origin, etc .- so that at the end of the first three centuries, these concepts were configured with security. From this knowledge, theology have taught us that in God means to be for another person. Let's stay here because this paper does not correspond to more precise on the subject.
Well, the man has been created in the image and likeness of God (7). This image is in all that the man is and does: a person, work, family and marriage, social life, public and political, economic activity, etc. Human progress facilitates deployment, increasing potential already present in the human person from its inception. If God, a person is "being for others", the man created in the image and likeness of God can only find its fulfillment in a life oriented to the other: God and others. "This doctrine has special importance today because of two facts: the growing mutual interdependence of men and the world becoming more unified. Moreover, the Lord, when He prayed the Father to all be one as we are one" (Io 17.21-22) opened up vistas closed to human reason, implied a certain likeness between the union of the divine Persons and union of the sons of God in truth and charity "(8).
Man is destined to union with God and with other men. His own person, his life and do not degrade if not in the union. The connective that joins with God and others is the truth. If the man is not honest with God, not find it. And the truth is what unites the spouses, family, friends, partners, citizens (9). As mankind becomes more urgent mature these constraints (10).
"But the truth brings problems, we must assent to it, as Socrates did. Otherwise, coexistence is damaged, it breaks trust. ... / ... When you accept, the man is rich, and they gained a dignity and an unusual brightness, because there is more freedom "(11).
Aristotle taught (12) that" The reason why the man is a political animal than any bee and that any herd animal is clear: nature, as we say, not does nothing in vain, and man is the only animal that word. As the voice is a sign of pain and pleasure, and that's why they also have other animals, because nature comes to having the sensation of pain and pleasure and reported to each other. But the word is to show how useful and harmful, as well as right and wrong. And this is the proper of man over other animals, owning his own, a sense of right and wrong, of right and wrong, and other values, and community participation (koinonia) of these things is what makes the house and the city. "
" Aristotle says that man is a social being because they can speak. So if people do not know and do not talk, their coexistence is not exactly a polis "(13).
Some people tend to reduce the commutative justice: I will give a good and get another provided. And forget the distributive justice and we call social, or general, which in fact presents us with a debt to others. And the truth is the truth, which becomes part of justice-which enables configuration society of all their accomplishments. Something similar happens with distributive justice. Thomas Aquinas says: "Being a social animal, man owes to others what is necessary for the preservation of society. However, such coexistence is necessary for mutual giving credence to the words and believe that we are telling the truth. And thus acquires the virtue of truthfulness debit some reason. " (14,15)
words: "In fairness, a man must honestly to another manifestation of the truth" (16), for "Men could not live together if they have no mutual trust, that is, if not manifest the truth "(17,18). John Paul II has stated that "... efforts are needed by implementing lifestyle, according to which the search for truth, beauty and goodness and communion with others for common growth are the factors which determine consumer choices, savings and of investments (19).
"Man is the author, the middle and the end of all economic and social life" (20). A factor of the current crisis in many places is "indeed ... the inefficiency of the economic system, which should not be considered as a purely technical problem. ... / ... No man can understand, considering unilaterally from the sector of the economy, nor to define him simply on the base belonging to a social class (21).. "In the political sphere should be noted that truthfulness in the relations between rulers and ruled, transparency in public administration, impartiality in the service of public affairs, the respect for the rights of political opponents, the protection of the rights of the accused against summary trials and convictions, the just and honest use of public money, the rejection of equivocal or illicit means to win, maintain or increase power at any cost are principles that have their fundamental basis, and their singular urgency in the transcendent value of the person and the objective moral demands of the functioning of States. When these principles are not observed resents the very basis of political coexistence and social life is gradually jeopardized, threatened and doomed to decay cf. Psalm 13 [14], 3-4, Ap 18, 2-3. 9-24) (22,23).
"Society is indispensable for the realization of the human vocation. To achieve this goal must be obeyed, the correct hierarchy of values \u200b\u200bwhich makes the dimensions "material and instinctual" the being of man "to interior and spiritual" (8): The human society ... must be viewed primarily as a primarily spiritual reality of order: that will encourage men, enlightened by the truth, to communicate among themselves the diverse knowledge, to defend their rights and performing their duties, to desire the goods of the spirit to enjoy fair share of pleasure from the beauty in all its forms, to continuously inclined to share with others the best of themselves ; a desire to assimilate, to their advantage, the spiritual goods of others. All these values \u200b\u200binform and at the same time, direct manifestations of culture, economy, social life, progress and political order, the legal system and, finally, those elements are the external expression of the community its continuing human development (9, 24).
Development is a moral reality. "The core of poverty lies in not using one's energies, unemployment of human capabilities. A poor man is an underused ... A poor country is full of people so underused, ignorant and abandoned. Measure poverty is not only per capita income measure, but the rate of release of various forms of misery of the people of a country: poverty is ignorance "(25).
"... development must be achieved within the framework of solidarity and freedom, without ever sacrificing one to the other under any pretext. The moral character of development and the necessary promotion are emphasized when the most rigorous respect all requirements under the order of truth and goodness to the human self. The Christian also taught to see in man the image of God, called to share the truth and goodness which is God himself, does not include a commitment to development and its performance without the observance and respect for human dignity only in this "image." In other words, true development must be based on love for God and neighbor, and encourage relationships between individuals and societies. This is the "civilization of love", which often spoke Pope Paul VI (26,27).
weaves truth and enlightens men constructions. Without it, "... freedom la convivencia social se deteriora profundamente. Si la promoción del propio yo se entiende en términos de autonomía absoluta, se llega inevitablemente a la negación del otro, considerado como enemigo de quien defenderse. De este modo la sociedad se convierte en un conjunto de individuos colocados unos junto a otros, pero sin vínculos recíprocos: cada cual quiere afirmarse independientemente de los demás, incluso haciendo prevalecer sus intereses. Sin embargo, frente a los intereses análogos de los otros, se ve obligado a buscar cualquier forma de compromiso, si se quiere garantizar a cada uno el máximo posible de libertad en la sociedad. Así, desaparece toda referencia a valores comunes y a una verdad absoluta para todos; social life ventures on to the shifting sands of complete relativism. Then everything is pactable, everything is negotiable: even the first of the fundamental rights, the right to life "(28).
There is a crucial link between truth and the common good. You can not reach it, if society the question does not live in the truth, it does not tell the truth, hides or distorts everything that is necessarily the fabric of coexistence. John Paul II says: "The moral permissiveness mainly affects the most sensitive area of life and human coexistence. He go the crisis of truth in human relationships, lack of responsibility to speak, the purely utilitarian relationship of man with man, the reduced sense of authentic common good and the ease with which it is disposed of. "(29)
Polo claims that" Society means meta-spec: relationship between intelligent beings that are subjective, since intelligence or is restrained, not intelligence. You could say the same thing another way: the man is a social being, ie being dialogical, a being able to communicate his thoughts to others and thus establish a communication network. The company is ultimately the manifestation of the interior to the other on a reciprocal basis. The isolation is the collapse of human society "(30).
For that "... the underdevelopment of third world countries is not due to lack of natural resources or infrastructure, or media, etc., but a lie. When you lie too nobody trusts anyone and the common good does not appear "(31).
" Lying destroys the organization because the organization is based on communication and lies the void. If the social connective language, corrupting the language is solvent. Without this connective is impossible for the division of labor corresponds to the joint efforts, that is, to pursue common goals "(32)." When people communicate with the error decreases, because dialogue is an exchange that increases the knowledge of involved in it "(33).
Polo Wondering:" Can I use language anyway? No, but language should be used as a standard: the truth. Which truthfully does not use his language is destroying the language, destroying its language is destroying human cooperation, and therefore able to infeasibility putting the development of human labor. I often say that underdevelopment is not a consequence of inadequacy, underdevelopment is the result of lying too, that people do not trust anyone. When a man says "I'll do that" and then not do so and asked: "Why have not you done?" And answer "that I can not say that education does not "lie with their work and violates the basic conditions of the joint. In this case are other ethical problems. It's hard to live distributive justice, not knowing what skills does each one, giving each person what him according to his abilities: to each commission that can play better, is a prerequisite for social functioning. Ethics is not "moralistic" states the laws of human behavior so that, if such laws break, man ceases to behave as such "(34).
in a serious error, therefore, to consider economics as a force structure, oblivious to the moral act of man. "Any system in which social relations should be determined entirely by economic factors is contrary to the nature of the human person and his acts." (Cf. Centesimus Annus, n. 24) (35).
"Thus, in every field of personal, family, social and political morality, which is based on the truth and through it is open for true freedom," offers an original, irreplaceable and of great value not only for each person and to grow in goodness, but also for society and its genuine development. " (36), shows John Paul II. "Social order is necessary to develop a daily basis, founded on truth, built on justice, animated by love "(37).
not think the economic framework is the work of a few." economy is an allocation of resources, always scarce, made by a person or group of individuals, sets of alternative purposes within an operating environment "(38). This assignment is everyday and everyone." economy does not refer to a specific area of \u200b\u200bhuman activity. There is no "bargain. It is cheaper, for example, a bank of issue that a group of Marines. Money is not cheaper than the time available to a person. Economics refers to a special class of processes that occur within the production processes of human action: allocative processes "(39).
The market economy has proved as an efficient way to regulate economic activity. The social doctrine of the Catholic Church accepts this reality with some provisos." If " capitalism means an economic system that recognizes the fundamental and positive role of the company, market, private property and the resulting responsibility for the mass production of free human creativity in the sector of the economy, answer is certainly positive, but might be more appropriate to speak of "business economics" "market economy" or simply "economy free ". But if by" capitalism "is meant a system in which freedom in the economic field is not enclosed in a strong juridical framework which places it at the service of integral human freedom and consider it a particular dimension the same, which is ethical and religious center, then the answer is absolutely negative "(40).
The truth is presented as a basic fact in all social activity and, of course, economic. "Market economy is ... a system of organizing human activity that allows spontaneous confrontation of supply and demand personal and self-fulfillment of the assignments to which this comparison can result "(41). That is, without truth there is no market economy. Therefore, it does not admit a" extraterritoriality ethics. "The property has a social function, the market is based on transparency . The common good requires it. In short, in the words of the Catechism of the Catholic Church, "Development is the epitome of all social duties." (42,43)
"Lying directly affects the consistency of the order social. Although lying is followed by any particular advantage, the overall balance of the lie is negative because it affects the very foundations of the possibility of added value. If lies do not affect the organization, one-sidedness of consequentialism (44) would be difficult to refute "(45)." Lying is never justified and not just individual moral considerations, but because it disintegrates organizations it is corrosive of the great social life. This thesis has been to sustain today perhaps more strongly than at other times, because people will not just be convinced of it (in other times if it was). "(46)
The bag is the sounding of leaving the country. It is the market closer to perfect competition. It is hoped the training task objective and fair prices. That is to say its main note is transparency.
is necessary, therefore, protect the configuration social environment, with demanding legislation that would facilitate the defense of the virtues that are the basis of its ride quality. "The Church has rejected the totalitarian and atheistic ideologies associated in modern times with" communism "or" socialism ". On the other hand, has rejected the practice of" capitalism, "individualism and the absolute primacy of the law of the marketplace over human labor (158). The regulation of the economy solely by centralized planning perverts the basis of social bonds; its regulation solely by the law of the marketplace fails social justice, because "there are many human needs which can not be met by market "(159) (47). It should promote fair market regulation and economic initiatives, according to a just hierarchy of values \u200b\u200band the common good. Important object of this regulation is to protect the truth.
The State, therefore, "... for it to determine the legal framework within which to develop economic relations and thus to safeguard the fundamental conditions of a free economy, which presupposes a certain equality between the parties ... "(48).
St. Thomas teaches that" ... human law should not prohibit everything that is contrary to virtue, it is sufficient to prohibit that which destroys life in society ... "(49) . Lying is a major obstacle to development. No wonder, therefore, the hardness of certain laws in terms of taxation, trade, exchange, imports, etc.
not think that the social fabric is configured only with the big decisions. As every tissue is made up of many small threads. It is no coincidence that the development is accompanied by a culture steeped in truth: "I go to five ...." And it comes at five o'clock. "I will go." And goes. Missing the word, "practice duplicity is the worst form of lies" (50). And in certain circumstances, silence is the worst lie.
abuse of privileged information in commercial transactions is a crime, increasingly punished, because the truth subtracts from economic work by preventing the formation of free competition prices of factors. If allowed to "insider" advantage of undisclosed information, it would encourage delaying the information set prices, moreover, would be detrimental to shareholders, for the benefit emerging from the "insider." The configuration of this crime is increasingly being more broad. Will impose the European concept: anyone who has inside information, whether for whatever reasons, you may incur appropriate penalties under certain circumstances.
The media have a great responsibility in shaping society, and therefore economically. "The information in these ways is a service of common good (226). The company has the right to information based on truth, freedom, justice and solidarity" (51,52). They can not let go by the laws of a market that by not accepting the truth, no longer human. "Unfortunately," said John Paul II the staff of the magazine "Liboriusblattes" - sometimes betrays quantity to quality, public opinions are swollen with the aim of creating sensationalism, compromising the content of the news. Thus, often, the truth is sacrificed to the law of the market "(53).
could be asking this question: developed countries are so virtuous? Limiting ourselves to the subject of truth must be said that developed countries have traveled much of the path of virtue of truthfulness. Perhaps in many cases can not speak of virtue, not being framed in charity: but culturally if it is something made in that society. Virtue or not, it goes to the time that has been said, is stated to be earned, not tax dodgers, declaring the truth in the office, is considered perjury a serious crime, etc. And then the pieces are assembled and efficiency occurs.
end Listen to John Paul II, when he spoke in Lima to employers in year 88. "This option humanist from the Christian perspective is, like any option, clearly living a scale of values, as these are the lifeblood of any society. Without values \u200b\u200bthere is no real possibility of building a truly human society, since they determine not only the sense of personal life, but also the policies and strategies of public life. A culture that has lost its foundation in the supreme values \u200b\u200bbecomes necessarily against the man. "
The major problems affecting contemporary culture have their origin that will marginalize the personal and public life of a straight scale of values. No political or economic model will fully to the common good if it is based on fundamental values \u200b\u200bthat correspond to the truth about humans, "truth that is revealed through Christ in all its fullness and depth" (Dives in misericordia, 1.2). Systems that raise the economic status of the single factor determining the social fabric are condemned by their own internal dynamism to turn against the man.
The truth is that only by going to the moral and spiritual capacities of the person, you get cultural change, economic and social who are truly at the service of man, for sin, which is at the root of unjust situations, is, in its own right and essential, a voluntary act which has its origin in the freedom of each person. Therefore, the straightness of the customs is the health condition of society (cf. Instruction on Christian Freedom and Liberation, n. 75) "(54).
Citations:
(1) Reicheld, FF" The loyalty effect. Growth, profits and ultimate value, Ariel, Barcelona, \u200b\u200b1996, p. 15.
(2) "Report on Business Ethics" in The Business Roudtable, 1989.
(3) Leonardo Polo, "ETHICS" Towards a verion modern classical themes. " Publications Universidad Panamericana and O. Cruz, SA Mexico 1993, p.
46 (4) Ricardo Yepes STORK, Fundamentals of anthropology, an ideal of excellence human EUNSA, Pamplona, \u200b\u200bsecond edition 1977, p.151.
(5) John Paul II, General Audience 17-IX-1986, I believe in God, Catechesis on the Creed (I), Word Books, Madrid 1997.
(6) "Now, we can say that the drama of modern man, as man of all time" is precisely the fact that Babel. " (Reconciliatio et paenitentia 13g). "To carry out adequately the ministry of penance, is also necessary to overcome the" enlightened eyes of the faith, the consequences of sin which are a source of division and disruption, not only within each man but also in the various circles in which he lives: family, environmental, professional, social, as so often can be seen experimentally, and as confirmed by the biblical account of the city of Babel and its tower. Toiling in the construction of what should be both a symbol and center of unity, the men come to be more scattered than before, confused speech, divided among themselves, and unable to reach agreement. "(John Paul II, Reconciliatio paenitentia et 13e)
"Why this ambitious project failed? Why "got tired in vain the builders? Because men had made a sign and guarantee of the desired unity only forgetting his handiwork from the Lord. Had opted for the single horizontal dimension of work and social life, not paying attention to this vertical with which they had found rooted in God, their Creator and Lord, and oriented toward him as the ultimate goal of their way. "(John Paul II, et paenitentia Reconciliatio 13f)
(7) "God said, Let us make man in our image. ... / ... And God created man in His own image. The image of God he created them." Genesis, 1, 26-27.
(8) Second Vatican Council, Gaudium et Spes, n. 24.
(9) "In Jesus Christ God's truth is made manifest." Full of grace and truth "(Jn 1, 14), it is the" light of the world "(Jn 8, 12), Truth. (205) He who believes in me may not remain in darkness (206). The disciple of Jesus, "continues in his word" to know "the truth that sets free" (207) and sanctifies (208). To follow Jesus is to live the "Spirit of truth" (Jn 14, 17) that the Father sends in his name (209) and leads to "the truth" (Jn 16, 13). Jesus teaches his disciples the unconditional love of truth: "Let what you say," Yes, yes "" no, no '"(Mt 5, 37). Catechism of the Catholic Church, n. 2466.
(10) The acceptance of social relations and their enforcement should be considered by all as one of the main duties of modern man. For the more unified the world, the more the duties of man beyond the limits of particular groups and gradually extends to the entire universe. This is impossible if individuals and social groups do not grow by itself and spread in society the moral and social virtues, so truly become new men and creators of a new humanity with the help of divine grace necessary . Vatican Council II, Gaudium et Spes, n. 30.
(11) STORK RICARDO YEPES, Fundamentals of anthropology, an ideal of human excellence, EUNSA, Pamplona, \u200b\u200bsecond edition 1977, p.155.
(12) S Aristotle, Politics, 1253 ª 7-18.
(13) LEONARDO POLO, CARLOS LLANO, Anthropology of policy action, bards, Madrid 1997, p. 97.
(14) S. Thomas, S. Th, II-II, q, 109, a. 3 1.
(15) "... the truth is a virtue annexed to justice as a potential part, as a secondary virtue added to the principal." S. Thomas, S. Th, II-II, q, 109, a. 3, resp.
(16) S. Thomas A., s. th. 2-2, 109, 3.
(17) S. Thomas A., s. th. 2-2, 109, 3 ad 1.
(18) "The virtue of truth gives to others just what is his due; just mean between what ought to be expressed and should be kept secret: it entails honesty and discretion." Catechism of the Catholic Church, n.2469.
(19) John Paul II, Centesimus annus 36.
(20) Catechism of the Catholic Church, n. 2459.
(21) John Paul II, Centesimus Annus, n. 24.
(22) John Paul II, Veritatis Splendor 101a.
(23) The Old Testament attests that God is the source of all truth. His Word is truth (202). His law is truth (203). "Your truth, from age to age" (Ps 119, 90, Luke 1, 50). Since God is the "true" (Rom 3, 4), members of his people are called to live in the truth (204). Catechism of the Catholic Church, n.2466.
(24) Catechism of the Catholic Church, n. 1886.
(25) STORK RICARDO YEPES, Fundamentals of anthropology, an ideal of human excellence, EUNSA, Pamplona, \u200b\u200bsecond edition 1977, p.364.
(26) John Paul II, Sollicitudo Rei Socialis 33h.
(27) "Herein lies the difference between the kind of socio-political and the formal reference to" sin "and" structures of sin ". According to this latter viewpoint, in the will of God thrice holy, his plan for humanity, justice and mercy. God rich in mercy, "" Redeemer of Man "," Lord and giver of life "requires precise attitudes of men expressed also in actions or omissions to the neighbor . Here is a reference to the "second table" of the Ten Commandments (cf. Ex 20, 12-17, Deuteronomy 5, 16-21). When Not to observe these is to offend God and hurt others, entering into the world influences and obstacles which go far beyond the actions and brief life of the individual. Also affect the development of peoples, the delay or slow progress must be judged also in this light. "(John Paul II, Sollicitudo Rei Socialis 36f)
" Thus, moral standards, and the first negative prohibiting evil, manifest their meaning and personal and social strength. By protecting the inviolable personal dignity of every man, help to preserve the human social fabric itself and its proper and fruitful development. In particular, the commandments of the second table of the Decalogue Jesus also reminded the youth of the Gospel (cf. Mt 19, 18), are the rules of all social life. "(John Paul II, Veritatis Splendor 97a)
(28) John Paul II, Evangelium vitae 20a.
( 29) John Paul II, Dives in misericordia 12d.
(30) Leonardo Polo, "ETHICS, Towards a modern verion of the classic themes." Universidad Panamericana and Publications Cruz O., SA Mexico 1993, p. 78.
(31 ) Juan Fernando Selles. "Friends", n. 44, September. 98, p. 19.
(32) LEONARDO POLO, CARLOS LLANO, Anthropology of policy action, bards, Madrid 1997, p. 95.
(33) Ibid, p. 96.
(34) Leonardo Polo, "ETHICS" Towards a modern version of the classic themes. "Universidad Panamericana and Publications Cruz O., SA Mexico 1993, p. 46.
(35) Catechism of the Catholic Church, n. 2423, 2.
(36) Juan Pablo II, Veritatis Splendor 101b.
(37) Second Vatican Council, Gaudium et Spes, n. 26.
(38) Urquía R. Rubio, Professor of Economic Theory, Autonomous University of Madrid, English Journal of Pedagogy, n. 196 (1993), p. 552.
(39) Urquía R. Rubio, "The autonomy of economics", New Journal, n. 31 1993, p. 67.
(40) John Paul II, Centesimus Annus, 42b .
(41) Urquía R. Rubio, "Ethics, efficiency and market ", New Journal, n. 31, 1993, p. 54.
(42) Catechism of the Catholic Church, n. 1908.
(43)" Any form of unjustly taking or retaining the good of others, but does not contradict the provisions of civil law is contrary to the seventh commandment. Thus, deliberately withhold goods lent or objects lost, defraud in the course of trade (143), paying unfair wages (144), raise prices by speculating in ignorance or the need of others (145).
are also morally illicit speculation by which is intended to artificially change the valuation of assets in order to make a profit at the expense of others, corruption by which vitiates the trial of those who must make decisions according to law, the misappropriation and private use of public property of a company, shoddy work, tax fraud, forgery of checks and invoices, excessive expenses, the waste. Voluntarily inflict damage to private or public property is contrary to moral law and requires reparation. "Catechism of the Catholic Church, n. 2409.
(44) consequentialism, argues that the only criterion for the goodness of a human act as provided their effects. Forget that the human act is a reality while exercising and unaware that such an act produces consequences for the author and not only in external reality. Juan Paul has refuted consequentialism in depth. See his Encyclical Letter Veritatis Splendor, n. 75.
(45) LEONARDO POLO, CARLOS LLANO, Anthropology of policy action, bards, Madrid 1997, p. 95.
(46) Ibid, p. 93.
(47) Catechism of the Catholic Church, n. 2425.
(48) John Paul II, Centesimus annus 15 th.
(49) S. Thomas, S. Th, II-II, q, 77, a. 1.
(50) LEONARDO POLO, CARLOS LLANO, Anthropology of policy action, bards, Madrid 1997, p. 101.
(51) Catechism of the Catholic Church, n. 2494.
(52) "It is clear that such information, because of modern progress of human society and the closer ties among its members, it is useful and, most of the time necessary for the public exchange of news and timely events and things makes men a wider knowledge and continuing today, so that they can contribute effectively to the common good and the greater progress of the entire human society. Thus there exists within human society the right to information about things that men agree in the circumstances of each, therefore, particularly as constituted in society. However, the proper use of this right requires that the information is always objectively true and, save justice and charity, integrity, ... ". Second Vatican Council, Inter Mirifica, n. 5.
(53) Zenit, March 11 12/03/1999, ZS99031108
(54) John Paul II, Lima, Message to the world of culture and business. Seminar Santo Toribio de Mogrovejo, May 15, 1988.
