ENCICLICA LABOREM EXERCENS PDF
LABOREM EXERCENSE(On Human Work)RS HISTORICAL CONTEXTIn his first encyclical addressing social issues LaboremExercens (On Human Work) Pope John Paul II . Enciclica Laborem exercens. Main Author: Chiappetta, Luigi. Related Names: John Paul II Pope Language(s): Italian. Published: Napoli: Edizioni dehoniane, c Subjects. Sobre el trabajo humano (Laborem exercens) / Juan Pablo II ; autor, Equipo DEI “Texto completo de la enciclica ; un comentario desde América Latina.”.
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He urges unions to view their struggle as a positive struggle for social justice, rather than a encicljca against an opponent. The economic system itself and the production process benefit precisely when these personal values are fully respected. The progress in question must be made through man and for man and it must produce its fruit in man.
Work is one of these aspects, a perennial and fundamental one, one exercnes is always relevant and constantly demands renewed attention and decisive witness.
It has key importance both in the system built on the principle of private ownership of the means of production and also in the system in which private ownership of these means has been limited even neciclica a radical way. But at the same time, one cannot fail to note that in the process of this development not only do new forms of work appear but also others disappear. This awareness is extinguished within him in a system of excessive bureaucratic centralization, which makes the worker feel that exercena is just a cog in a huge machine moved from above Since the laborm employer exfrcens the person or institution with whom the worker enters directly ehciclica a work contract in accordance with definite conditions, we must understand as the indirect employer many different factors, other than the direct employer, that exercise a determining influence on the shaping both of the work contract and, consequently, of just or unjust relationships in the field of human labour.
Each and every individual is at the same time embraced by it. It is particularly painful when it especially affects young people, who after appropriate cultural, technical and professional preparation fail to find work, and see their sincere wish to work and their readiness to take on their own responsibility for the economic and social development of the community sadly frustrated.
Indeed, they show its very deepest essence. The International Organizations have an enormous part to play in this area. In a way, work is a condition for making it possible to found a family, since the exercwns requires the means of subsistence which man normally gains through work.
In a modern work-space it becomes very complex to establish ownership rights. In fact the Church’s social teaching finds its source in Sacred Scripture, beginning with the Book of Genesis and especially in the Gospel and the writings of the Apostles.
However, technology also presents some risks. Laborem exercens concludes with a section regarding the importance of work to Christian spirituality. Social and socioeconomic life is certainly like a system of “connected vessels”, and every social activity enciclicz towards safeguarding the laborwm of particular groups should adapt itself to this system. In Laborem exercensJohn Paul set forth the following basic priorities as a framework for discussing issues of labor, capital, and property ownership:.
Obviously, this does not mean that only industrial workers can set up associations encicluca this type. Work in the objective sense should be subordinated, in this circumstance too, to the dignity of man, to the subject of work and not to economic advantage. Such a concept practically does away with the very basis of the ancient differentiation of people into classes according to the kind of work done. There is a lack of labirem of legal protection for the agricultural workers themselves and for their families in case of old age, sickness or unemployment.
Thousands see Pope shot in Rome. The organization of human life in accordance with the many possibilities of labour should be matched by a suitable system of instruction and education, aimed first of all at developing mature human beings, but also aimed at preparing people specifically for assuming to good advantage an appropriate place in the vast and socially differentiated world of work. Obviously, the antinomy between labour and capital under consideration here- the antinomy in which labour was separated from capital and set up in opposition to it, in a certain sense on the ontic level, as if it were just an element like any other in the economic process-did not originate merely in the philosophy and economic theories of the eighteenth century; rather it originated in the whole of the economic and social practice of that time, the time of the birth and rapid development of industrialization, in which what was mainly seen was the possibility of vastly increasing material wealth, means, while the end, that is to say, man, who should be served by the means, was ignored.
Since disabled people are subjects with all dnciclica rights, they should be exrecens to participate in the life of society in all exercnes aspects and at all exeercens levels accessible to their capacities. Besides wages, various social benefits intended to ensure the life and health of workers and their families play a part here.
In this case, it is the loss of a subject of work, whose efforts of mind and body could contribute to the common good of his own country, but these efforts, this contribution, laborek instead offered to another society which in a sense has less right to them than the person’s country of origin.
While it may seem that in the industrial process it is the machine that “works” and man merely supervises it, making it function and keeping it going in various ways, it is also true that for this very reason industrial development provides grounds for reproposing in new ways the question of human work.
Thus the issue of ownership or property enters from the beginning into the whole of this difficult historical process. Views Read Edit View history. All this pleads in favour of the moral obligation to link industriousness as a virtue with the social order of work, which will enable man to become, in work, “more a human being” and not be degraded by it not only because of the wearing out of his physical strength which, at least up to a certain point, is inevitablebut especially through damage to the dignity and subjectivity that are proper to him.
Industry in its turn will always consist in linking the earth’s riches-whether nature’s living resources, or the products of agriculture, or the mineral or chemical resources-with man’s work, whether physical or intellectual. Because fresh questions and problems are always arising, there are always fresh hopes, but also fresh fears and threats, connected with this basic dimension of human existence: As a result of the Council, the main coordinating centre in this field is the Pontifical Commission Justice and Peace, which has corresponding bodies within the individual Bishops’ Conferences.
A third sector concerns the right to a pension and to insurance for old age and in case of accidents at work.
While people sometimes speak of enciclcia of “acceleration” in the exwrcens life and civilization of humanity or of individual nations, linking these periods to the progress of science and technology and especially to discoveries which are decisive for social and economic life, at the same time it can be said that none of these phenomena of “acceleration” exceeds the essential content of what was said in that most ancient of biblical texts. John Paul proposed a family wagei.
Laborem exercens – Wikipedia
It is determined, in a sense, by all the elements that are decisive for economic life within a given society and state, but also by much wider links and forms of dependence. Man has to subdue the earth and dominate it, because as the “image of God” he is a person, that is to say, a subjective being capable of acting in a planned and rational way, capable of deciding about himself, and with a tendency to self-realization.
However, it can easily become an occasion for various forms of exploitation or injustice and as a result influence the labour policy of individual States; and finally it can influence the individual worker, who is the proper subject of labour. This fundamental error encidlica thought can and must be called an error of materialism, in that economism directly or indirectly includes a conviction of the primacy and superiority of the material, and directly or indirectly places the spiritual and the personal man’s activity, moral values and such laborrem in a position of subordination to material reality.
This is true in countries which have completed a certain process of industrial revolution. From this point of view, therefore, in consideration of human labour and of common access to the goods meant for man, one cannot exclude the socialization, in suitable conditions, of certain means of production.
Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library
From this point of view the position of “rigid” capitalism continues to remain unacceptable, namely the position that defends the exclusive right to private ownership of the means of production as an untouchable “dogma” of economic life. By extension, however, it can be exerceens as the whole of the visible world insofar as it comes within the range of man’s influence and of his striving to satisfy his needs.
Evidently this must have an effect on local labour policy and on the worker’s situation in the economically disadvantaged societies. Each country should have laws to protect the rights of immigrant workers, so that they receive equal treatment.
In the context of the present there is no more important way for securing a just relationship between the worker and the employer than that constituted by remuneration for work. However, if one studies the development of the question of social justice, one cannot fail to note that, whereas during the period between Rerum Novarum and Pius XI’s Quadragesimo Anno the Church’s teaching concentrates mainly on the just solution of the “labour question” within individual nations, in the next period the Church’s teaching widens its horizon to take in the whole world.