K
KarenNC
Guest
Society in general.Let’s try this one more time – who is “we?”
The following speak in various ways to the societal (and Catholic) consensus that there are things appropriate to adults that are not appropriate to children in terms of media and transmission of information (affective or cognitiveHave “we” voted on this? Have “we” passed a resolution in this matter? Have “we” deputized you to speak for “us?”
usccb.org/movies/weekly.shtml
usccb.org/bishops/pastoralplan.shtml#i
nccbuscc.org/prolife/programs/rlp//01and.shtml
vatican.va/roman_curia/pontifical_councils/family/documents/rc_pc_family_doc_08121995_human-sexuality_en.html
vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris-consortio_en.html
mi.gov/gov/0,1607,7-168–126002–,00.html
aap.org/family/ratingsgame.htm
vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_07051989_pornography_en.html
vatican.va/roman_curia/pontifical_councils/pccs/documents/rc_pc_pccs_doc_20000530_ethics-communications_en.html
“The presumption should always be in favor of freedom of expression, for “when people follow their natural inclination to exchange ideas and declare their opinions, they are not merely making use of a right. They are also performing a social duty” (Communio et Progressio, 45). Still, considered from an ethical perspective, this presumption is not an absolute, indefeasible norm. There are obvious instances—for example, libel and slander, messages that seek to foster hatred and conflict among individuals and groups, obscenity and pornography, the morbid depiction of violence—where no right to communicate exists. Plainly, too, free expression should always observe principles like truth, fairness, and respect for privacy.”
- While these reflections are addressed to all persons of good will, not just Catholics, it is appropriate, in bringing them to a close, to speak of Jesus as a model for communicators… In his communications he showed respect for his listeners, sympathy for their situation and needs, compassion for their suffering (e.g., Lk 7:13), and resolute determination to tell them what they needed to hear, in a way that would command their attention and help them receive the message, without coercion or compromise, deception or manipulation…Jesus taught that communication is a moral act:…He cautioned sternly against scandalizing the “little ones”, and warned that for one who did, “it would be better… if a great millstone were hung round his neck and he were thrown into the sea” (Mk 9:42; cf. Mt 18:6, Lk 17:2)."
Communicators also can find themselves tempted to ignore the educational and social needs of certain segments of the audience — the very young, the very old, the poor — who do not match the demographic patterns (age, education, income, habits of buying and consuming, etc.) of the kinds of audiences advertisers want to reach. In this way the tone and indeed the level of moral responsibility of the communications media in general are lowered.
"Advertising can violate the dignity of the human person both through its content — what is advertised, the manner in which it is advertised — and through the impact it seeks to make upon its audience. We have spoken already of such things as appeals to lust, vanity, envy and greed, and of techniques that manipulate and exploit human weakness. In such circumstances, advertisements readily become "vehicles of a deformed outlook on life, on the family, on religion and on morality — an outlook that does not respect the true dignity and destiny of the human person."28
This problem is especially acute where particularly vulnerable groups or classes of persons are concerned: children and young people, the elderly, the poor, the culturally disadvantaged.
Much advertising directed at children apparently tries to exploit their credulity and suggestibility, in the hope that they will put pressure on their parents to buy products of no real benefit to them. Advertising like this offends against the dignity and rights of both children and parents; it intrudes upon the parent-child relationship and seeks to manipulate it to its own base ends."