Moral foundations for freedom

The Canadian Charter of Rights and Freedoms, the first part of the Constitution Act, was established in 1982. Since that time, the Charter has been celebrated as a milestone of significant accomplishment in Canadian society, however where there are rights and freedoms, there ought to also be consequent responsibilities.

In Chapter 2 of his book Values in a Time of Upheaval, the Holy Father Benedict XVI examines the moral foundations of a free state. The subject matter discussed in this chapter addresses situations dreamed of by those who long to establish freedom from political systems which seek to control the rights and freedoms of society. It is equally if not more apropos to any civilized society which currently enjoys established rights and freedoms.

Benedict XVI acknowledges that we live in an increasingly global society where individual, political, economic and cultural forces are increasingly interrelated. In addition, the development of power on the part of humanity to create and to destroy makes ever-more urgent the question of legal and ethical controls on this power.

In light of increasing globalization, there is no longer any uniformity within individual cultural spheres. Rather every cultural sphere, whether that be defined as secular culture, Christian, Islamic, Hindu, Buddhist or the tribal cultures of Africa and Latin America, bears the marks of deep tensions within its own cultural tradition.

Therefore, perhaps the doctrine of human rights ought ... to be complemented by a doctrine of human obligations and human limits. This might help shed new light on the question of whether there exists reason inherent in nature and hence a rational law applicable to man and to his existence in the world. Today we would have to conduct the discussion of these matters in an intercultural context. Christians would see them as connected with Creation and the Creator. In the Indian world, they would be connected with the concept of dharma, the inherent regularity of existence. In the Chinese tradition, one would find the idea of the regulations laid down by heaven.

At least in Western culture, there appear to be two main components: Christian faith and Western secular rationality.

It is important for these two components ... to be willing to listen and to accept a genuine correlation with these cultures ... (and that they be included) in the attempt at a polyphonic correlation in which these cultures themselves will be open to learn from the Western complementarity of faith and reason.

In other words, rights and freedoms which are attained or granted must always be tempered by the responsibilities and obligations they oblige.