Magnifica Humanitas and Being Human in an Age of AI

Pope Leo XIV's much-anticipated first encyclical is poised to cap a trio of papal pronouncements that grapple with what it means to be human in times of profound technological change

Pope Leo XIII sending “Greetings to the American People through the Phonograph.” 1893. Source: Wikimedia

On Monday, Pope Leo XIV will publish his first encyclical Magnifica Humanitas (magnificent humanity), which is keenly anticipated to lay out his approach to centering our humanity and ensuring the protection of persons in an age of AI. The document is being positioned as a natural successor to Pope Leo XIII’s encyclical Rerum Novarum (Of new things), published 135 years ago, which shaped how organizations and governments around the world have framed human dignity in the context of technological change. But there’s a third encyclical that, in a sense, completes the picture. And that is Pope Francis’ 2015 encyclical Laudato Si’ (On care for our common home). Together, they address what we do, where we live, and who we are in times of technological transformation.

This framing resonates deeply with my own work on the future of being human, which is why I'm especially keen to see how far the encyclical goes when it's published on Monday. Ahead of that though, I thought it worth reflecting on why the intersection between emerging technologies and what we do, where we live, and who we are matters as much as it does.

Back in January 2025 I published a piece on why universities need to step up their Artificial General Intelligence (AGI) game. In the article I suggested that we need to think in far more integrated and discipline-agnostic ways about successfully navigating advanced AI transitions as we work to ensure a future of human flourishing.

As I wrote then:

One approach is to consider three intersecting foci: How advances in AI could impact where we live (from our homes and communities to the environment and the planet as a whole — space even); How they might transform what we do (from discovering new knowledge and insights, to creating value in all its various and diverse forms); And how they potentially affect our understanding of who we are (from how people behave and function as collectives in society, to the most fundamental aspects of how we define and understand ourselves as individuals).

The resulting schema looked like this:

This framing around navigating technology transitions is something I’ve been exploring for some years now, and is reflected in much of my work on what it means to be human in an age of AI — most recently in the book AI and the Art of Being Human. But it was reading about the anticipated focus of Pope Leo XIV’s Magnifica Humanitas and its provenance that got me thinking about it in a new light.

135 years ago, Pope Leo XIII’s 1891 Rerum Novarum focused on capital, labor, and human dignity in the context of the transformative technologies of the time — driven by the industrial revolution. And while we are long past the days of that particular industrial revolution, the insights and ways of thinking he laid out continue to be relevant to this day as AI ushers in a new era of automation.

Rerum Novarum explored what we do — and particularly the work we do — with technology, and how this impacts our humanity (and by extension, the future). But it didn’t say too much about the coupling between our use of technology and the planet we live on, the environmental, ecological and biological systems we are a part of, and the intimate coupling between what we do and where we live. Yet this is also critical to understanding how to successfully navigate technology transitions.

The Vatican has framed Magnifica Humanitas primarily in the context of Rerum Novarum rather than Laudato Si', and as a result the connection to Pope Francis' encyclical has largely been overlooked in the lead-up to Monday. And yet Laudato Si’ provides a vital piece of the puzzle when navigating transformative technologies — even more so at a time when AI both presents an environmental threat and a potential pathway to developing novel solutions to persistent environmental challenges.

Pope Francis situated his encyclical in a long tradition of Papal writing on taking responsibility for the future, and appealed to readers “for a new dialogue about how we are shaping the future of our planet” and a “conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all.”

The 1891 Rerum Novarum and 2015 Laudato Si’ create a foundation for thinking about the intersection between transformative technologies and the future that extends far beyond the Catholic church. And yet, they fall short of addressing the one domain where AI is shaking things up in ways that no other technology has come close to. And this is where the technology both challenges and opens up new ways of revealing who we are. This is the gap that Pope Leo XIV’s Magnifica Humanitas is anticipated to fill.

This is a gap that is increasingly attracting attention. Just this past few weeks there have been incidents of students booing pro-AI speakers at graduation ceremonies, reflecting a growing wave of antagonism toward the technology. This is driven in part by perceived threats to what we do (jobs, value creation) and where we live (water, energy and land use). But it also hints at deeper concerns around how the “cognitive coupling” between AI and those using it potentially impacts who we are.

At one end of this spectrum are stories of “AI psychosis” where extended use of conversational AI begins to impact how people think and behave. But there are also growing concerns around less obvious — yet equally important — impacts which arise from conversational AI’s ability to bypass our cognitive defense mechanisms.

Earlier this year, Steven Shaw and Gideon Nave from the Wharton School published a preprint on “cognitive surrender” and how AI is reshaping human reasoning. Their argument is that there’s growing evidence that heavy AI users have a tendency to trust AI to do their reasoning for them, despite it not being trustworthy. It’s an argument that aligns with my own work on how AI is a potential “cognitive trojan horse” that has the capacity to bypass our cognitive defense mechanisms by broadcasting signals we usually associate with human trustworthiness. And pushing this further, I recently wrote about how “constitutive resonance” between users and AI (a two-way coupling where both human and artificial participants are changed in the process) could potentially accelerate how the technology impacts how we think, perceive ourselves and others, behave, and make decisions.

These, I suspect, are just the tip of a growing area of research around how AI potentially threatens who we are. And yet there is another side to this — and that is how the unique relationship between humans and artificial intelligence has the potential to transform our understanding of who we are, and as a result to help us thrive in an age of AI.

This is what Jeff Abbott and I wrote about in our book AI and the Art of Being Human, and was recently touched on in an article by Bryan Penprase in Forbes. And it brings us back to the center of the three domains that map out the terrain around human flourishing and advanced technologies: In a world where AI is inevitable (and I would argue that the boat has already left the harbor here), how do we ensure that we develop and use these technologies in ways that center human dignity, that enable human flourishing, and that do this by taking an integrated approach to what we do, where we live, and who we are?

It remains to be seen how much Magnifica Humanitas will contribute to closing the gap here. But all the indications so far are that it will represent an important step toward ensuring and celebrating our “magnificent humanity” in an age of AI.