The use of digital platforms and AI systems is driving profound changes in public and political communication. Tools that could foster dialogue and participation are often used to construct distorted narratives and blur the boundaries between truth and falsehood, mixing facts with opinions. Disinformation did not begin with AI, yet today it finds a powerful amplifier in AI. The ability to manipulate content, images and videos exposes people to biased or misleading perspectives. This problem has both cultural and moral dimensions, since the quality of public communication depends directly on social trust and, in turn, shapes it. At the same time, truthful information does not arise from centralized or automated control. In public discourse, the truth of facts has a rational dimension, as it requires verification, cross-checking of sources and responsible argumentation. Moreover, it is deeply relational, built through bonds of trust and shared practices, as well as an honest exchange with others and with the world. Only the shared pursuit of the veracity of facts, perceived as a common good, can provide a solid foundation for just communication.
Those who command powerful technological and economic resources, along with substantial human capital for intervention, possess significant capabilities for influencing cultural change. Ultimately, they can influence a significant number of people concerning the truth about humanity, the world, the meaning of existence, the family and even God. This is pure power detached from truth, which subtly or overtly imposes what it wishes others to accept as true. At its root lies a deeper and often unrecognized “sickness”: the fact that “modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself.” 140Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 34: AAS 101 (2009), 668-669. Consequently, people believe that they can construct reality, and that whatever best suits their claims corresponds to what is true. Saint John Paul II reflected on the consequences of this “crisis of truth,” going so far as to state that “once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes.” 141Saint John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 32: AAS 85 (1993), 1159. In such a context, universally valid truths, which precede us and which conscience must accept, are no longer recognized. This led Pope Francis to ask with realism: “What is law without the conviction, born of age-old reflection and great wisdom, that each human being is sacred and inviolable?” To which he concluded: “If society is to have a future, it must respect the truth of our human dignity and submit to that truth. Murder is not wrong simply because it is socially unacceptable and punished by law, but because of a deeper conviction. This is a non-negotiable truth attained by the use of reason and accepted in conscience. A society is noble and decent, not least for its support of the pursuit of truth and its adherence to the most basic of truths.” 142Francis, Encyclical Letter Fratelli Tutti (3 October 2020), 207: AAS 112 (2020), 1043.
The search for truth is an essential element of democracy, which is itself a means of contributing to the common good. When questions about what is true lose their appeal, and a pragmatism takes hold that is content with what appears useful or effective, then democratic life is weakened. After all, democracy does not consist of rules and procedures alone, but above all of a solid concordance with the facts and a genuine commitment to the good of individuals and society as a whole. Indifference to the truth leads, slowly but surely, to a descent into totalitarianism. As the philosopher Hannah Arendt wrote, the ideal subjects of such regimes are not so much those who are ideologically convinced, but rather “people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist.” 143H. Arendt, The Origins of Totalitarianism, III , New York 1962, 474 . Communication and the collective imagination
In view of this, it is important to recall that communication “is not only the transmission of information, but it is also the creation of a culture.” 144Address to Representatives of the Media (12 May 2025): AAS 117 (2025), 681-682. The content that circulates within digital environments shapes how people perceive the world and introduces into the collective consciousness images and narratives that direct our desires and influence our daily choices. This is “not a parallel or purely virtual world,” 145Benedict XVI, Message for the 47th World Day of Social Communications (24 January 2013): AAS 105 (2013), 183. since what originates online now becomes a part of people’s lives, especially of the youngest.
For this reason, those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.