Compendium of the Social Doctrine of the Church

The human person is essentially a social being ^{294Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 12: AAS 58 (1966), 1034; Catechism of the Catholic Church, 1879.} because God, who created humanity, willed it so^{295Cf. Pius XII, Radio Message of 24 December 1942, 6: AAS 35 (1943), 11-12; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 264-265.}. Human nature, in fact, reveals itself as a nature of a being who responds to his own needs. This is based on a relational subjectivity, that is, in the manner of a free and responsible being who recognizes the necessity of integrating himself in cooperation with his fellow human beings, and who is capable of communion with them on the level of knowledge and love. “A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future”^{296Catechism of the Catholic Church, 1880.}. It is therefore necessary to stress that community life is a natural characteristic that distinguishes man from the rest of earthly creatures. Social activity carries in itself a particular sign of man and of humanity that of a person at work within a community of persons: this is the sign that determines man's interior traits and in a sense constitutes his very nature^{297The natural social disposition of men and women also makes it evident that the origin of society is not found in a “contract” or “agreement”, but in human nature itself; and from this arises the possibility of freely creating different agreements of association. It must not be forgotten that the ideologies of the social contract are based on a false anthropology; consequently, their results cannot be — and in fact they have not been — profitable for society or for people. The Magisterium has declared such opinions as openly absurd and entirely disastrous: cf. Leo XIII, Encyclical Letter Libertas Praestantissimum: Acta Leonis XIII, 8 (1889), 226-227.}. This relational characteristic takes on, in the light of faith, a more profound and enduring meaning. Made in the image and likeness of God (cf. Gen 1:26), and made visible in the universe in order to live in society (cf. Gen 2:20,23) and exercise dominion over the earth (cf. Gen 1:26,28- 30), the human person is for this reason called from the very beginning to life in society: “God did not create man as a ‘solitary being' but wished him to be a 'social being'. Social life therefore is not exterior to man: he can only grow and realize his vocation in relation with others”^{298Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 32: AAS 79 (1987), 567.}.

The social nature of human beings does not automatically lead to communion among persons, to the gift of self. Because of pride and selfishness, man discovers in himself the seeds of asocial behaviour, impulses leading him to close himself within his own individuality and to dominate his neighbour^{299Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 25: AAS 58 (1966), 1045-1046.}. Every society worthy of the name can be sure that it stands in the truth when all of its members, thanks to their ability to know what is good, are able to pursue it for themselves and for others. It is out of love for one's own good and for that of others that people come together in stable groups with the purpose of attaining a common good. The different human societies also must establish among themselves relationships of solidarity, communication and cooperation, in the service of man and the common good^{300Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 26: AAS 80 (1988), 544-547; Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100.}.

The social nature of human beings is not uniform but is expressed in many different ways. In fact, the common good depends on a healthy social pluralism. The different components of society are called to build a unified and harmonious whole, within which it is possible for each element to preserve and develop its own characteristics and autonomy. Some components — such as the family, the civil community and the religious community — respond more immediately to the intimate nature of man, while others come about more on a voluntary basis. “To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged ‘on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs'. This ‘socialization' also expresses the natural tendency for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights”^{301Catechism of the Catholic Church, 1882.}. IV. HUMAN RIGHTS