One’s initial reading of this film may see it as another critique of society’s treatment of the poor. But more thoughtful consideration reveals something deeper. Vittorio de Sica said it is about alienation and consequent loss of dignity. When directors and writers are willing to comment on the meaning of their works, we should take their comments seriously. It is good to allow an author or artist to actually communicate with us, instead of merely using their works as a springboard for our own thoughts.
The real tragedy is not Umberto’s desperate economic situation, but the fact that no one connects with him – no one understands or cares. That is, no one in a position to offer real help. He has his dog (Flike), and there is the maid in his boarding house, and he has some comaraderie with fellow pensioners and charity dependents. But those who were climbing the economic ladder were too self-absorbed to show any concern for Umberto. As James points out, we are more likely to find true friends among the poor than among the rich. (James 2:5-7).
This film was opposed by the Italian government because it appeared to be a critique of the society and the government. It was also unpopular among viewers, because it confronted them with painful issues at a time when they wanted to be optimistic, at the beginnings of an economic recovery. This surprised de Sica, because He didn’t intend it as a critique of the system, but of human nature. To put it in Christian terms, it’s not about systemic evil so much as human sinfulness.
The issue is selfishness, which divides and isolates people. It is not hate, in that there is no intended malice; but it is contrary to love in that it is preoccupied with one’s own interests, with no regard for the interests of others. The true opposite of love is not hate, but indifference. This sort of selfish striving is condemned in Ecclesiastes 4:4: “Every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind”. This kind of evil is especially likely when a formerly oppressed people are given the opportunity for economic advancement. That was the situation of Italy in the early 1950’s, a time of recovery from the devastation of war and the prior depression. It was a similar situation for Russia in the 1990’s. Selfish materialism destroys relationships and solidarity between people, and undermines self-worth and dignity. The greatest damage to the soul is for those who are economically succeeding, like Umberto’s landlady. This film is thus a critique of a society that is striving to win the world, and is thereby losing its soul.