drought, war, famine and corruption continue to sow innocent victims in many countries. These ills impede the peoples' full development and productivity and keep them from joining the rest of the human family on an equal footing. Frequently, production and economic growth in production take place leaving these peoples aside. Solidarity requires the international community to continue working to achieve global strategies that lead to combating disease and hunger and to promoting authentic human development. The normative dimension of solidarity requires us to make an effort to set up relations with the developing countries that aim at equality. In this process, however, those who enjoy the privileges of overabundance have a corresponding obligation: namely, to give generously so as to put the less fortunate in a position to achieve standards of life by themselves which are in accordance with human dignity.
57. However, it is necessary to proceed with caution so that interventions in foreign countries will be respectful of the integrity of local cultures and economies. Too often, in the name of solidarity, foreign aid goes to corrupt governments and does not reach those who need it most. Moreover, many forms of intervention create local distortions that give rise to dependence rather than equal conditions by destroying the means for self-sufficiency. The aid programs in the name of solidarity should be designed in such a way as to integrate solid economic, cultural and political principles into the logic of solidarity. In this way, solidarity will make a significant unity of peoples possible in the context of human diversity.
5.3. Solidarity Between Men and Women
58. As the first natural community, the family is the exemplary place for solidarity. In the family human beings gradually become aware of their dignity, acquire a sense of responsibility, and learn to give attention to others. In the family, solidarity develops beyond the spouses' love relation and extends to the relations between parents and children, siblings, and inter-generational relations.
59. The true communion of solidarity incorporates and is built on the reciprocity of the genders. Men and women share the benefits and burdens of solidarity equally. They are complementary: "God created man in his image; in the divine image he created him; male and female he created them" (Gn 1:27). In order to manifest that human beings are the image of the trinitary God, they must unfold their existence according to two complementary modes: the masculine and the feminine. Human existence is thus sharing in the existence of a God who is a communion of love.
60. Equal dignity does not mean undifferentiated uniformity. Having been called by the Creator to live in relations of communion, reciprocity and solidarity, men and women contribute in an original way to the family and to society. A true "culture of equality" is one which accepts and respects the original contributions of both men and women.
61. As persons, men and women share fundamental common dimensions and values. In each of them, however, the values are different in strength, interest and emphasis, and such diversity becomes a source of enrichment. Therefore, solidarity is fully achieved when women and men cooperate with one another in reciprocal and complementary relations.
6. THE RIGHTS OF THE FAMILY
6.1. Civil Society, Political Society
62. The Church recognizes and supports the State's indispensable duty to defend and promote human rights. Political institutions have the natural responsibility to provide a fair juridical framework so that all the social communities can cooperate in achieving the common good. The principle of subsidiarity itself is a principle of the common good. This common good has to be considered on the broadest level as being universal. Therefore, human rights—and especially the rights of the family—can only develop by acting in conformity with solidarity. "The teaching of the Church has elaborated the principle of subsidiarity, according to which ‘a community of a higher order should no