Léon XIV: AI and Human Dignity in Question

A New Encyclical for a New Era

The Vatican published this morning the encyclical Magnifica Humanitas by Pope Leo XIV, a document that focuses on the protection of human dignity in the age of artificial intelligence (AI). This text is regarded as one of the clearest writings on the ethics of integrating AI into modern society. Pope Leo XIV chose the name Leo in homage to Pope Leo XIII, renowned for his 1891 encyclical, Rerum novarum, which addressed the rights and duties of capital and labor.

During his first formal meeting with the College of Cardinals after his election, Pope Leo XIV explained the reasons behind his name choice. He stated that just as Leo XIII addressed social issues in the context of the first great industrial revolution, the Church must today respond to another industrial revolution, that of AI, which presents new challenges for defending human dignity, justice, and labor.

The Challenges of LLM Interpretability

The encyclical addresses the issue of interpretability of large language models (LLMs) in its section 98. The Pope emphasizes that any statement regarding AI risks becoming quickly outdated due to the remarkable pace at which these systems are developing. Moreover, even those who design these systems have only a limited understanding of their actual functioning. Current AI systems are more "cultivated" than "constructed," as developers do not directly design every detail but create a framework in which intelligence "grows." Consequently, fundamental scientific aspects, such as internal representations and computational processes of these systems, remain unknown to this day.

Development and Human Dignity

In section 83, the document highlights the relationship between development and human dignity. For individuals and nations, development is both a duty and a right. It is essential to create minimum conditions that allow every person and every people to thrive in accordance with their dignity, without being kept in a state of dependence or excluded from access to necessary goods. Truly human development places people at the center rather than the accumulation of wealth and concerns both peoples and individuals. Justice demands the recognition of societal rights and the rights of peoples, including a responsibility towards future generations. Development that increases consumption for some while shifting costs and burdens onto others, or relegating entire regions to subordinate roles, is not truly human.

Cultural Bias and Sycophancy

Section 100 of the encyclical addresses cultural biases and sycophancy. In personal use of AI, three aspects deserve particular attention: the ease with which results are obtained, the impression of objectivity, and the simulation of human communication. The speed and simplicity with which information, complex analyses, media content, and practical assistance can be accessed undeniably make life easier. However, they can also encourage excessive dependence and the search for ready-made answers, thereby weakening creativity and personal judgment. The apparent objectivity of the responses and suggestions provided by these systems may lead us to overlook the fact that they reflect the cultural assumptions of those who designed and trained them, with all their strengths and limitations. The artificial imitation of positive human communication—words of advice, empathy, friendship, and even love—can be engaging and sometimes genuinely helpful. However, for less discerning users, it can also be misleading, creating the illusion of a relationship with a real personal subject. When words are simulated, they do not build genuine relationships but only their appearance. The artificial imitation of care or support can become particularly risky when it enters contexts where genuine relationships and emotional bonds are lacking.

Environmental Impact of AI

Section 101 addresses the environmental impact of AI systems. These systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions and placing heavy pressure on natural resources. As their complexity increases, particularly in the case of large language models, the need for computational power and storage capacity also rises, necessitating a vast network of machines, cables, data centers, and energy-intensive infrastructures. For this reason, it is essential to develop more sustainable technological solutions that reduce environmental impact and help protect our common home.

Algorithmic Decisions and Lack of Compassion

Section 102 highlights the risks of algorithmic systems making decisions that impact people's lives without "compassion, mercy, forgiveness." The use of AI is never a purely technical matter: when it enters processes that affect people's lives, it touches upon rights, opportunities, status, and freedom. Important and sensitive decisions—regarding employment, credit, access to public services, or even a person's reputation—risk being entirely delegated to automated systems that do not know "compassion, mercy, forgiveness, and above all, the hope that people can change," and may therefore give rise to new forms of exclusion.

The Necessity of Human Responsibility

Section 105 emphasizes the necessity of human responsibility in the application of these systems. For AI to respect human dignity and truly serve the common good, responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions. In many cases, however, the internal processes leading to an outcome remain opaque, making it more difficult to assign responsibility and correct errors. This is where accountability becomes crucial: the ability to identify who must "account for" decisions, justify them, monitor them, and, if necessary, contest and remedy any harm caused.

Amplification of Power by AI

Section 108 discusses how AI amplifies the power of those who have resources. Indeed, as with every major technological change, AI tends to amplify the power of those who already possess economic resources, expertise, and access to data. In light of the common good and the universal destination of goods, this raises serious concerns, as small but highly influential groups can shape information and consumption patterns, influence democratic processes, and steer economic dynamics to their advantage, thereby undermining social justice and solidarity among peoples. For this reason, it is essential that the use of AI, particularly when it touches on public goods and fundamental rights, be guided by clear criteria and effective oversight, rooted in participation and subsidiarity.

This same section explicitly states that data should be regarded more as a public good. Furthermore, data ownership cannot be left solely in private hands but must be appropriately regulated. Data is the product of many contributors and should not be treated as something to be sold or entrusted to a few privileged individuals. It is necessary to think creatively about managing data as a common or shared good, in a spirit of participation, as Saint John Paul II has already suggested regarding collective goods.

Reflection on the Civilization of Love

Finally, the encyclical concludes with a reflection inspired by a quote from J.R.R. Tolkien in The Return of the King. The 20th-century Catholic author, through the voice of a protagonist in one of his novels, described our responsibility in this way: "It is not our part to master all the tides of the world, but to do what is in us for the help of these years that are given us, rooting out the evil in the fields that we know, so that those who live after may have clean earth to till." The civilization of love will not arise from a single grand or spectacular gesture, but from the total sum of small and steadfast acts of fidelity that serve as a bulwark against dehumanization. For this reason, it is worthwhile to take a moment to reflect on certain aspects of how we, each in our own way, can cooperate in building the civilization of love.