Antiqua et Nova: Note on the Relationship Between Artificial Intelligence and Human Intelligence
Vatican City: Dicastery for the Doctrine of the Faith; Dicastery for Culture and Education (2025)
Other editions: also published in French, German, Italian and Spanish
"[...] it is crucial to know how to evaluate individual applications of AI in particular contexts to determine whether its use promotes human dignity, the vocation of the human person, and the common good. As with many technologies, the effects of the various uses of AI may not always be predictable from their inception. As these applications and their social impacts become clearer, appropriate responses should be made at all levels of society, following the principle of subsidiarity. Individual users, families, civil society, corporations, institutions, governments, and international organizations should work at their proper levels to ensure that AI is used for the good of all.
A significant challenge and opportunity for the common good today lies in considering AI within a framework of relational intelligence, which emphasizes the interconnectedness of individuals and communities and highlights our shared responsibility for fostering the integral well-being of others. The twentieth-century philosopher Nicholas Berdyaev observed that people often blame machines for personal and social problems; however, “this only humiliates man and does not correspond to his dignity,” for “it is unworthy to transfer responsibility from man to a machine.” Only the human person can be morally responsible, and the challenges of a technological society are ultimately spiritual in nature. Therefore, facing those challenges “demands an intensification of spirituality.” (Concluding reflections, paragraphs 110-111)
A significant challenge and opportunity for the common good today lies in considering AI within a framework of relational intelligence, which emphasizes the interconnectedness of individuals and communities and highlights our shared responsibility for fostering the integral well-being of others. The twentieth-century philosopher Nicholas Berdyaev observed that people often blame machines for personal and social problems; however, “this only humiliates man and does not correspond to his dignity,” for “it is unworthy to transfer responsibility from man to a machine.” Only the human person can be morally responsible, and the challenges of a technological society are ultimately spiritual in nature. Therefore, facing those challenges “demands an intensification of spirituality.” (Concluding reflections, paragraphs 110-111)
I. Introduction
II. What is Artificial Intelligence?
III. Intelligence in the Philosophical and Theological Tradition
Rationality -- Embodiment -- Relationality -- Relationship with the Truth -- Stewardship of the World
IV. The Role of Ethics in Guiding the Development and use of AI
An Integral Understanding of Human Intelligence -- The Limits of AI -- Helping Human Freedom and Decision-Making
V. Specific Questions
AI and Society -- AI and Human Relationships -- AI, the Economy, and Labor -- AI and Healthcare -- AI, Misinformation, Deepfakes, and Abuse -- AI, Privacy and Surveillance -- AI and the Protection of Our Common Home -- AI and Warfare -- AI and Our Relationship with God
VI. Concluding Reflections
II. What is Artificial Intelligence?
III. Intelligence in the Philosophical and Theological Tradition
Rationality -- Embodiment -- Relationality -- Relationship with the Truth -- Stewardship of the World
IV. The Role of Ethics in Guiding the Development and use of AI
An Integral Understanding of Human Intelligence -- The Limits of AI -- Helping Human Freedom and Decision-Making
V. Specific Questions
AI and Society -- AI and Human Relationships -- AI, the Economy, and Labor -- AI and Healthcare -- AI, Misinformation, Deepfakes, and Abuse -- AI, Privacy and Surveillance -- AI and the Protection of Our Common Home -- AI and Warfare -- AI and Our Relationship with God
VI. Concluding Reflections