In the context of the Fourth Industrial Revolution and the emergence of the post-truth era, this article examines the role of Freemasonry as an ethical model to counteract digital manipulation.
We live in times of profound social, environmental, and technological changes. The duality between the advancement of knowledge and the proliferation of ignorance and greed tests the fundamental values upon which modern societies have been built.
In this context, the phenomenon of post-truth has exacerbated social fragmentation by prioritizing emotional narratives over verifiable facts (The Oxford Handbook of Truth, 2018).
Post-truth refers to a situation in which people are more inclined to accept an argument based on their emotions and beliefs rather than one grounded in verifiable facts (Cambridge Dictionary, n.d.).
With its emphasis on civility, truth, and rationality, Freemasonry offers a conceptual framework that can serve as a response to digital manipulation. This article focuses on Masonic civility and its relevance in combating the dynamics of disinformation and polarization that dominate the post-truth era.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Civility, Power, and Truth: A Multifaceted Analysis
The post-truth era challenges the very foundations of civility and democracy. The growing distrust in institutions, the systematic manipulation of information, and censorship exacerbate social polarization and erode the possibility of an informed and critical citizenry.
In this context, the urgent need arises to strengthen education as a fundamental tool for shaping individuals capable of discerning truth from falsehood, respecting plurality, and collectively building a sustainable future.
Since the 19th century, Freemasonry and Freemasons have played a central role in defending and promoting quality, secular, and free public education.
This legacy remains relevant today through initiatives ranging from academic scholarships to research centers and advocacy for public policies that uphold the universal right to education.
A notable example is the support provided by the Grand Lodge of Argentina for the “Environmental Education Law: Law 1420 of the 21st Century”, which integrates education with environmental awareness by promoting multidisciplinary and inclusive school spaces (Maestre, 2020).
In this regard, education emerges as the most powerful tool to combat the inequalities and injustices of our time.
Promoting civility, critical thinking, and environmental responsibility is crucial for addressing the challenges of the 21st century.
The values and principles of Freemasonry—founded on the relentless pursuit of truth, mutual respect, and constructive dialogue—offer an ethical framework that can guide concrete solutions in a world besieged by digital manipulation and social fragmentation (The Square Magazine, 2024).
However, civility is not a static concept but a dynamic construction that responds to the historical and social contexts in which it evolves. Addressing the corrosive effects of post-truth requires a combination of comprehensive education, critical thinking, and genuine spaces for dialogue.
Only then can civility transform from an instrument of domination into a shared value that underpins more just and democratic societies.
Throughout its more than 300 years of history, Freemasonry has profoundly influenced the construction of civil society by promoting ethical values, civic networks, and principles of democratic coexistence.
This legacy, which places mutual respect and the search for truth at the core of its philosophy, reaffirms its relevance as a source of inspiration for addressing current challenges.
Masonic ethics, with its emphasis on reason and truth, provide a solid framework to counteract digital manipulation and strengthen the social fabric, fostering a critical and conscious citizenry capable of navigating the complexity of the modern world (Romeu, 2018).
Education, dialogue, and ethical commitment are the keys to rebuilding civility and confronting the challenges posed by post-truth.
Freemasonry, with its vision of universal humanism, reminds us that the transformative power of knowledge and truth can guide us toward a more united, just, and resilient society.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Ethical Considerations
While the term “civility” is often associated with positive values such as respect, tolerance, and peaceful coexistence, in certain circumstances, it can be instrumentalized as a mechanism of power and control over others, masking dynamics of exclusion or silencing under the guise of a pursuit for order and harmony.
The following explores how civility can transform into a tool of domination:
1. Civility as a Mechanism of Exclusion:
● As previously mentioned, civility can function as a mechanism for drawing symbolic boundaries between “us,” the so-called civilized, and “them,” those labeled as uncivilized. This seemingly innocent distinction can serve to legitimize the exclusion of certain groups, particularly those perceived as different or threatening, thereby generating and perpetuating an irrational fear of the other.
● In the migratory context, for instance, the concept of civility can be employed as a tool to demand that immigrants conform to the norms of the dominant culture, thus forcing them to abandon their own traditions, practices, and identities, which directly undermines their ethnosphere. Those who fail or refuse to meet these expectations risk being stigmatized as “uncivilized” and consequently face dynamics of discrimination and exclusion (Antonsich, 2016).
2. The Imposition of Norms and Values:
● Civility implies the acceptance of certain norms and values that are considered essential for social coexistence. However, these norms and values often reflect the interests and perspectives of dominant groups, granting them a partial and frequently exclusionary character.
● The imposition of these norms can function as a form of social control, limiting the freedom of expression and action of those who do not conform to them.
● A clear example of this can be observed in the demand for “civilized” behavior in public spaces. Under this premise, authorities may delegitimize dissenting voices and suppress protests or demonstrations, arguing that such actions threaten social harmony or public order. In this way, civility ceases to be an ideal of coexistence and becomes an instrument of suppression and control.
3. Civility as a Form of Symbolic Violence:
● Civility can also manifest as a form of symbolic violence, as it may be used to delegitimize and devalue the experiences and perspectives of marginalized groups.
● By establishing a standard of “civilized” behavior that reflects and perpetuates the values and norms of the dominant culture, alternative forms of expression and resistance from those perceived as “different” are rendered invisible and silenced.
● A clear example of this is the demand for “appropriate” language in public debate. While this requirement is often presented as a guarantee of order and respect, in practice, it can function as a tool to silence those who have been historically marginalized. In response to their exclusion, these groups may resort to alternative forms of expression that are more emotional, direct, or disruptive. These forms, by failing to meet dominant criteria of civility, are dismissed as “improper” or “uncivilized,” stripping these groups of legitimacy in spaces of public dialogue and deliberation.
4. Civility and Social Control in the Digital Era:
● In digital environments, the demand for “civilized” behavior can become a mechanism that restricts freedom of expression and fosters self-censorship. This pressure, both social and institutional, forces individuals to moderate their discourse, adopting euphemisms and ambiguous language formulas to avoid censorship or public disapproval.
● This increasingly common phenomenon not only limits the authenticity of conversations but also promotes a superficial appearance of public correctness, where form takes precedence over content. As a result, critical topics may be trivialized or avoided out of fear of violating the norms of “civility,” thereby eroding the possibility of genuine and profound debate in the digital space.
5. Civility as a Tool of Historical Domination:
● History offers numerous examples of how civility has been instrumentalized to justify the domination and exploitation of other peoples. European colonization, for instance, was grounded in the notion that colonizers represented “civilization” and, therefore, had the supposed mission of bringing “progress” to peoples deemed “barbaric” or “backward.”
● This ideology, deeply rooted in Eurocentric conceptions, served to legitimize conquest, slavery, and the systematic exploitation of colonized peoples. Under the guise of a “civilizing” moral duty, violent practices were concealed, stripping entire communities of their territories, cultures, and fundamental rights (Antonsich, 2016).
Taking the above considerations into account, it becomes essential to critically analyze how the concept of civility is employed in different contexts. Such an analysis enables us to identify when civility can serve as a tool to promote social justice and inclusion, and when, conversely, it can perpetuate dynamics of domination and exclusion.
It is important to highlight that civility, as an instrument of domination, is not always exercised consciously or deliberately. In many cases, it stems from deeply entrenched systems of power that subtly reproduce inequality and exclusion.
These structural issues, inherited from the past, continue to shape our societies and contemporary discourses, necessitating a constant critical review of the norms and values we define as “civilized.”
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Masonic Civility
Masonic civility is a fundamental concept that refers to the set of principles and values that guide Freemasons’ behavior in society.
It is rooted in the practice of ethics, respect, tolerance, and fraternity, with the aim of contributing to the progress of humanity and building a more just and harmonious social order.
Masonic civility is not merely a collection of etiquette or decorum rules; it is the practical manifestation of the universal Masonic values: liberty, equality, and fraternity.
It is, therefore, a Mason’s duty to act with responsibility, courtesy, and respect toward others, fostering peaceful coexistence and the common good in the profane society.
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Fundamental Principles of Masonic Civility
1. Respect for Differences: Freemasonry promotes dialogue and tolerance, respecting the diversity of beliefs, ideologies, and cultures. Masons are called to be agents of reconciliation and understanding among human beings.
2. Practice of Ethics: A Freemason acts with integrity, honesty, and justice, serving as an example in their personal and professional life.
3. Contribution to Social Well-Being: Masonic civility translates into acts of charity, philanthropy, and support for the most vulnerable.
4. Continuous Education and Self-Improvement: Masons strive for individual and collective improvement, understanding that a better society is built through educated and conscious citizens.
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Truth as an Ethical Foundation in Freemasonry
Freemasonry, as a philosophical and ethical institution, places the search for truth at the heart of its teachings. Inspired by Enlightenment ideals, it fosters a culture of mutual respect, critical reflection, and commitment to honesty.
For Freemasons, truth is not only a guiding principle but also a divine attribute that underpins all human virtues.
This principle is conveyed from the earliest Masonic lessons, where it is taught that goodness and truth are inseparable; truth must be sought and proclaimed.
According to Macoy (1867), as long as Masons are guided by this principle, “hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us; and the heart and tongue are united to promote mutual well-being and rejoice in each other’s prosperity.”
Freemasonry, therefore, is committed to cultivating a morality based on sincerity, always seeking authenticity in interpersonal relations and in the practice of its ideals.
This dedication to truth also entails a continuous rejection of falsehood, as the pursuit of truth is seen as a path to personal and collective progress, integrating reason and morality on the journey toward a more just, multipolar, and equitable society.
Freemasonry, therefore, not only values truth as an ethical principle but understands it as a means to establish fairer, more transparent, and more solidaristic relationships among human beings (Rodríguez Fuentes, 2019).
This intersection between truth, belief, and spirituality is also evident in contemporary interpretations of Freemasonry, where the search for Absolute Truth is intimately tied to the belief in a Supreme Being, known as the Great Architect of the Universe.
From this perspective, the Mason is driven to cultivate integrity, friendship, respect, and charity, understood as foundational values that guide their journey toward moral and spiritual enlightenment (The Intersectionality of Truth and Belief in Freemasonry – Freemasons Community, 2024).
Thus, the Masonic experience is not only built upon rituals and symbolic teachings but also on adherence to ethical and spiritual principles that guide the individual in their relentless pursuit of truth and virtue.
The pursuit of truth in Freemasonry has not developed in a historical vacuum. Various intellectual currents have shaped Masonic thought over time. Beyond Enlightenment rationalism, Romanticism and Victorian occultism contributed perspectives that expanded the cultural and symbolic horizons of these societies.
As Brazinski (2018) points out, the 19th century saw an unprecedented integration of Eastern ideas, classical legacies, and Romantic sensibilities which, combined with the Enlightenment ethos, nourished the ideological plurality of Freemasonry and other esoteric movements.
This intellectual crucible fostered not only notions of civility and truth but also practices that merged rational rigor with spiritual intuition, science with mysticism, and tradition with cultural renewal.
In the 21st century, these dynamics remain relevant. The digital era has facilitated the global dissemination of ideas, allowing ancient philosophical, mystical, and rationalist currents to coexist and reinvent themselves.
The phenomenon of post-truth, digital manipulation, and the revitalization of esoteric and spiritual practices online demonstrate that the tension between truth, belief, and power has not disappeared; on the contrary, it is being reconfigured in a hyperconnected world.
Today, 19th-century influences—from the Enlightenment and Romantic heritage to the fascination with the “cultural other”—reappear in new forms, driving dialogues between East and West, reason and spirituality, and past and present.
This suggests that the construction of truth as an ethical foundation, far from being static, remains a dynamic process anchored in shifting historical contexts, now intensified by the complex realities of the 21st century.
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The Phenomenon of Post-Truth
Post-truth, defined as the dominance of emotions and personal opinions over objective facts, poses a significant challenge to contemporary societies (Martínez Castillo, 2011).
In a digital environment that facilitates mass manipulation and the construction of language, education, and critical thinking are our best tools for promoting ethical, evidence-based discourse.
This phenomenon affects not only political and social narratives but also the scientific sphere, where the denial of science and the spread of misinformation have become increasingly prevalent issues (Wight, 2018; Barzilai & Chinn, 2020).
In this context, where objective facts lose relevance to emotions and personal beliefs, civility becomes a fundamental principle for countering disinformation and fostering respectful and rational coexistence.
Historically associated with peaceful coexistence and mutual respect, civility is challenged by the dynamics of disinformation that dominate the digital age.
Freemasonry, with its emphasis on the search for truth and respectful dialogue, offers an ethical model for confronting digital manipulation and reaffirming the importance of objective truth in social and political debates.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
The Impact of Post-Truth on Society and Science
Colin Wight (2018) identifies post-truth not merely as a phenomenon of misinformation production but also as a reception problem, where individuals choose what to accept as truth based on their prior beliefs rather than relying on verifiable objective facts.
This tendency has been exacerbated by social media and digital networks, which amplify the spread of fake news and polarized discourses, creating echo chambers designed to capture and retain users’ attention.
In this environment, traditional scientific practices, grounded in evidence and critical review, are increasingly threatened by the proliferation of alternative facts, particularly on critical issues such as climate change and public health.
Scientific education plays a fundamental role in equipping citizens to navigate a world saturated with contradictory and often malicious information.
Barzilai y Chinn (2020) identify several educational approaches to address this challenge, advocating for the development of media literacy and critical thinking skills.
These approaches aim to empower individuals to effectively evaluate information and ethically participate in public discourse.
This phenomenon not only generates misinformation and fosters polarized discourses but also undermines the epistemic autonomy of citizens by eroding their ability to distinguish between reliable and deceptive sources.
Some researchers have described this process as a form of collective gaslighting, where post-truth rhetoric diminishes trust in one’s own perception and judgment, leaving individuals confused, insecure, and more susceptible to political manipulation (Rietdijk, 2024).
The concept of gaslighting, originally studied in interpersonal contexts, refers to a manipulative practice aimed at making the victim doubt their cognitive abilities and perceive their understanding of reality as flawed.
While this phenomenon has been primarily explored in individual relationships, its dynamics can scale to the political and social realm.
Abramson (2014) argues that gaslighting involves not only deception but also the systematic erosion of people’s cognitive self-confidence, a process that impacts their epistemic autonomy.
Similarly, Spear (2020) highlights that gaslighting practices can lead to epistemic innocence, a condition where individuals lose confidence in their critical judgment, making it harder to identify trustworthy information.
These perspectives enhance the analysis of post-truth by demonstrating that the degradation of the informational ecosystem not only creates false beliefs but also fundamentally impairs citizens’ ability to exercise autonomous reasoning and resist manipulative strategies.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Education and Epistemic Responsibility: Overcoming the Challenges of Post-Truth
As education takes on the task of preparing citizens to confront digital manipulation and increasing polarization, researchers have recommended various strategies. Barzilai & Chinn (2020) propose four key educational approaches to address the challenges posed by the post-truth era:
1. Not Knowing How to Know: This approach addresses the lack of skills to evaluate information in the digital world accurately. Education must equip students with tools to fact-check, identify media biases, and develop digital literacy skills to navigate an information-saturated environment (Barzilai & Chinn, 2020). This includes fostering critical thinking and the ability to effectively assess information sources.
2. Fallible Ways of Knowing: Human cognition is inherently prone to cognitive biases that can be exacerbated by misinformation. Education must address these biases by fostering epistemic vigilance, which involves recognizing the limitations of one’s own knowledge and identifying potential distortions in media (Wight, 2018). Furthermore, encouraging students to question their own beliefs and critically evaluate diverse perspectives can help reduce polarization (Barzilai & Chinn, 2020).
3. Not Caring Enough About Truth: This approach acknowledges that some individuals may not sufficiently value the pursuit of truth, often due to the influence of political or economic interests that distort their ability to judge information impartially. Ethical education should cultivate epistemic responsibility, fostering a commitment to objective truth and the common good (Barzilai & Chinn, 2020). By instilling intellectual virtues such as honesty, curiosity, and impartiality, students can learn to prioritize truth over competing interests (Wight, 2018).
4. Disagreement About How to Know: This lens addresses the epistemological discrepancies that arise when different communities adopt divergent approaches to defining legitimate knowledge. Education must promote dialogue and negotiation among diverse forms of knowledge, recognizing that while there are multiple ways of understanding the world, a shared understanding grounded in evidence is essential (Barzilai & Chinn, 2020). Freemasonry, with its emphasis on rationality and constructive dialogue, can serve as a model in this area, providing a space for collaboration and mutual respect despite differences.
For instance, classrooms can incorporate exercises such as fact-checking activities, guided debates on fake news, and comparative analyses of diverse sources. These practices strengthen students’ ability to identify and critically question misleading information.
IMAGE credit: the square magazine Digital Collection (CC BY 4.0)
Conclusion: Freemasonry and Education as a Response to Post-Truth
The post-truth era has highlighted the urgent need for a renewed commitment to truth, especially in a context where conspiracy theories, fake news, and manipulative narratives influence political and social decisions.
In the face of this challenge, Freemasonry, with its emphasis on tolerance, reason, respectful dialogue, and critical thinking, emerges as an ethical and practical model for addressing polarization and disinformation.
According to Barzilai and Chinn (2020), fostering an epistemic awareness rooted in evidence, reasoning, and constructive dialogue is essential to rebuilding trust in institutions and strengthening social cohesion.
In this sense, Freemasonry offers a unique space where the pursuit of truth and mutual respect serve as the pillars for building a more equitable and just society.
Masonic civility constitutes an ethical and viable response to the effects of digital manipulation.
By incorporating pedagogical practices that promote critical thinking, media literacy, and epistemic responsibility, it is possible to counter false narratives and foster a culture of dialogue grounded in plurality and evidence.
In this context, Masonic lodges can become active centers of social transformation. As Freemasons, we have a responsibility to be agents of change, inspiring our communities to confront the challenges of the post-truth era with the universal values of liberty, equality, and fraternity.
Footnotes
References
1. Abramson, K. (2014). Turning up the lights on gaslighting. Philosophical Perspectives, 28(1), 1–30. https://doi.org/10.1111/phpe.12046
2. Antonsich, M. (2016). International migration and the rise of the ‘civil’ nation. Journal of Ethnic and Migration Studies, 42(11), 1790–1807. https://doi.org/10.1080/1369183X.2016.1155980
3. Brazinski, J. (2018). Reason vs. truth: How the Enlightenment and Romanticism effected the Victorian occult. [Manuscrito no publicado]. North Georgia College & State University: Digital Commons. Recuperado de https://core.ac.uk/download/pdf/236072004.pdf
4. Barzilai, S., & Chinn, C. A. (2020). A review of educational responses to the “post-truth” condition: Four lenses on “post-truth” problems. Educational Psychologist, 55(3), 107–119. https://doi.org/10.1080/00461520.2020.1786388
5. Cambridge University Press. (n.d.). Post-truth. En Cambridge Dictionary. Recuperado de https://dictionary.cambridge.org/dictionary/english/post-truth
6. Macoy, R. (1867). The Masonic Manual: A pocket companion for the initiated. Clark & Maynard.
7. Maestre, G. (2020). La Masonería Argentina impulsa una Ley de Educación Ambiental Ley 1420 del Siglo XXI – Gran Logia de la Argentina. Masoneria-Argentina.org.ar. https://www.masoneria-argentina.org.ar/la-masoneria-argentina-impulsa-una-ley-de-educacion-ambiental-ley-1420-del-siglo-xxi/
8. Martínez Castillo, H. A. (2011). Freemasonry in Pereira 1960-1975. Power, Politic and Civic-Mindedness. Revista de Historia Regional y Local, 3, 215. https://knowmad.openaire.eu/search/publication?pid=10.15446%2Fhistorelo.v3n5.12555
9. Rietdijk, N. (2024). Post-truth Politics and Collective Gaslighting. Episteme, 21(1), 229–245. https://doi.org/10.1017/epi.2021.24
10. Rodríguez Fuentes, Ó. D. (2019). La civilidad de la sociedad civil: acciones colectivas y legitimidad desde una perspectiva de los derechos humanos. Revista Perspectivas: Estudios Sociales Y Educación Cívica, 18, 1–18. https://doi.org/10.15359/rp.18.2
11. Romeu, J. L. (2018). 300 Years of Freemasonry: Impact of the Craft in Civil Society. [Ponencia]. Livingston Library/GLNY, 31 de mayo de 2018. Recuperado de https://web.cortland.edu/romeu/AnnivMasonsLivLibGLNY2018.pdf
12. Spear, A. D. (2020). Gaslighting, confabulation, and epistemic innocence. Topoi, 39, 229–241. https://doi.org/10.1007/s11245-018-9611-z
13. The Intersectionality of Truth and Belief in Freemasonry – Freemasons Community. (2024). Freemasonscommunity.life. https://freemasonscommunity.life/truth-and-belief-in-freemasonry/
14. The Oxford Handbook of Truth. (2018). Oxford University Press. https://doi.org/10.1093/oxfordhb/9780199557929.001.0001
15. The Square Magazine. (2024). Building a 21st Century Freemasonry Legacy. Recuperado de https://www.thesquaremagazine.com/mag/article/2024q3building-a-21st-century-freemasonry-legacy/
16. Wight, C. (2018). Post-Truth, Postmodernism and Alternative Facts. New Perspectives, 26(3), 17–29. https://doi.org/10.1177/2336825X1802600302
Article by: Martin Ignacio Díaz Velásquez
Martin Diaz was initiated in 2012 in the Prometeo Lodge N° 367 in Buenos Aires, Argentina (GLA). He actively promotes open science, protection of the ethnosphere, and human dignity within Freemasonry.
As a Protestant bishop, Martin is committed to social research, human dignity, and the ethical adoption of emerging technologies.
He is currently the Executive Director of the Knowmad Institut in Germany, where he leads initiatives in human rights, emerging technologies, and sustainable development.
He also serves in the secretariat of the Rome Consensus 2.0 and is a One Young World ambassador. Martin is the author of numerous publications on humanitarian public policy and human rights.
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