We live at a time of significant spiritual and cultural blindness. A false pragmatism urges us to sever the roots of our history, as if it were possible to inaugurate a kind of “new creation” detached from the past. Even those who cite important moral principles can fall into this historical nihilism, mistakenly believing that the atrocities of the twentieth century can never happen again. Yet, in reality, the same dynamics are re-emerging under new guises. The mentality of armed equilibrium and deterrence appears to be reasserting itself. Today, however, in contrast to the two-sided dynamic of the Cold War, the proliferation of operatives and battlefields makes this mentality increasingly fragile. Escalating conflicts lead to asymmetric and “hybrid” wars, fought not only on the battleground but also on the economic, financial and cyber fronts, where disinformation and campaigns that feed people’s fears are used to manipulate public opinion. In many countries, including those in the Global South, increased military spending is presented as the only response to an uncertain future or perceived threats. Meanwhile, the real cost falls on the poorest, who see resources for healthcare, education and social services being reduced.
At the core of these issues is a false realism, based not only on the prevailing mentality of force, but on the cultural and anthropological belief that war is an inevitable part of human nature. It is said that things have always been this way, except for occasional pauses, and that it will always be so! As a result, the concern is no longer the search for peace — which has been lost as a point of reference on the international stage — but rather how and when to take military action. This same argument maintains that it would be irresponsible not to prepare for conflict. I would argue, however, that what is truly irresponsible is Realpolitik, the form of political “realism” that sows in consciences and in society an attitude of resignation to the inevitability of war, and dismisses peace and dialogue as utopian or irrational positions that ignore the risks at stake. In fact, peace is neither a naïve hope nor merely the absence of war; instead, it is always possible as the fruit of justice and charity.
In such a climate, nihilism and pragmatism become intertwined and end up normalizing grave errors. Religious extremism and identity-based fanaticism ally themselves with irrational economic policies, while politics often turns to misinformation and ridiculing opponents, and systematically cultivating fears and resentments. Thus, diversity is increasingly perceived as a threat, which fuels a desire for possession, a will to dominate, hegemonic ambitions, abuses of power and a fear of those who are different, thereby creating an environment in which new conflicts can develop almost imperceptibly. 186Cf. Francis, Message for the 53rd World Day of Peace (8 December 2019): AAS 112 (2020), 54-61.
This, then, is the fertile ground for new wars that are perhaps even more dangerous than those of the past, since they tend to disregard all ethical limits. What was once considered unacceptable can now be carried out almost without hesitation, while the international response is increasingly influenced more by the interests of individual Governments than by the objective gravity of situations. Decisions now seem to be driven almost exclusively by economic calculations, justified through media distortions, manufactured enthusiasm and “dreams” that inevitably shatter, generating frustration and further violence. When people come to believe that nothing is genuinely true and that principles are hollow words, then the fuse in their hearts is lit for new eruptions of intolerance and aggression.
In these situations, the issue of concrete safeguards to prevent future violence remains an open question. When a culture normalizes and justifies conflict, a dangerous pathway opens up, in that what seems unthinkable today may become acceptable tomorrow in the name of utility or security. In countries marked by serious social tensions, we cannot rule out the possibility that some leaders may consider armed conflict as an effective way of diverting attention from domestic problems and a cynical tool for managing difficulties.
A particular responsibility rests on the shoulders of those who work in the field of research. All the key players in this field — scientists, business owners, investors, academic authorities, politicians and others — must work with a transparent and responsible mindset, while maintaining an acute awareness of the broader context of the technological advancements they help to cultivate, including those related to AI. When people limit themselves to looking only at their own sector, they may deceive themselves into believing they are performing actions that are morally neutral and avoid questions about the ultimate ends that guide certain experiments. In this way, they risk cooperating — perhaps unknowingly — with questionable projects that fuel new forms of violence, manipulation and dominance.