To live in society is to accept the moral obligation of at least being conscious that society comprises other human beings with rights and desires that must be acknowledged if not accommodated. The growth and development of moral values is not quantifiable in the same way as productivity or a national economy but these values are necessary for the maintenance of the social sub-structure.
Man becomes the master of difficult situations by refusing the assistance of weak men. He relies on his own strength of character. (I Ching, ca. B.C. 1150).
In order to be genuine, development must be achieved within the framework of solidarity and freedom, without ever sacrificing either of them under whatever pretext. The moral character of development and its necessary promotion are emphasized when the most rigorous respect is given to all the demands deriving from the order of truth and good proper to the human person. Nor can the moral character of development exclude respect for the beings which constitute the natural world, which the ancient Greeks-alluding precisely to the order which distinguishes it-called the "cosmos." (Papal Encyclical, Sollicitudo Rei Socialis, 30 December 1987).
On the path toward the desired conversion, toward the overcoming of the moral obstacles to development, it is already possible to point to the positive and moral value of the growing awareness of interdependence among individuals and nations. The fact that men and women in various parts of the world feel personally affected by the injustices and violations of human rights committed in distant countries, countries which perhaps they will never visit, is a further sign of a reality transformed into awareness, thus acquiring a moral connotation. It is above all a question of interdependence, sensed as a system determining relationships in the contemporary world, in its economic, cultural, political and religious elements, and accepted as a moral category. When interdependence becomes recognized in this way, the correlative response as a moral and social attitude, as a "virtue," is solidarity. This then is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all. This determination is based on the solid conviction that what is hindering full development is that desire for profit and that thirst for power already mentioned. These attitudes and "structures of sin" are only conquered-presupposing the help of divine grace-by a diametrically opposed attitude: a commitment to the good of one's neighbor with the readiness, in the gospel sense, to "lose oneself" for the sake of the other instead of exploiting him, and to "serve him" instead of oppressing him for one's own advantage (cf. Mt 10:40-42; 20:25; Mk 10:42-45; Lk 22:25-27). (Papal Encyclical, Sollicitudo Rei Socialis, 30 December 1987).