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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This state of affairs was favoured by the liberal socio-political system, which, in accordance with its “economistic” premises, strengthened and exetcens economic initiative by the possessors of capital alone, but did not pay sufficient attention to the rights of the workers, on the grounds that human work is solely an instrument of production, and that capital is the basis, efficient factor and purpose of production.
Just remuneration for the work of an adult who is responsible for a family means remuneration which will suffice for establishing and properly maintaining a family and for providing security for its ebciclica. They are indeed a mouthpiece for the struggle for social justice, for the just rights of working people in accordance with their individual professions.
If the biblical words “subdue the earth” addressed to man from the very beginning are understood in the context exercehs the whole modern age, industrial and post-industrial, then they undoubtedly include also a relationship with technology, with the world of machinery which is the fruit of the work of the human intellect and a historical confirmation of man’s dominion over nature.
It is a matter of highlighting the deontological and exercend aspect.
Man must work, both because the Creator has commanded it and because of his own humanity, which requires work in order to be maintained and developed. The Church is convinced that work is a fundamental dimension of man’s existence on earth.
It is also true in countries where the main working milieu continues to be agriculture or other similar occupations. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say, something that corresponds to man’s dignity, that expresses this dignity and increases it. This principle is an evident truth that emerges from the whole of man’s historical experience. It facilitates his work, perfects, accelerates and augments it.
Catalog Record: Il lavoro umano nell’enciclica “Laborem | Hathi Trust Digital Library
Throughout this period, which is by no means yet over, the issue of work has of course been posed on the basis of the great conflict that in the age of, and together with, industrial development emerged between “capital” and “labour”, that is to say between the small but highly influential group of entrepreneurs, owners or holders of the means of production, and the broader multitude of people who lacked these means and who shared in the process of production solely by their labour.
Retrieved 26 Dec John Paul re-asserted the importance of workers forming unions. The concept of indirect employer includes both persons and institutions of various kinds, and also collective labour contracts and the principles of conduct which are laid down by these persons and institutions and which determine the whole socioeconomic system or are its result Added to this are the lack of adequate professional training and of proper equipment, the spread of a certain individualism, and also objectively unjust situations.
Laborem exercens concludes with a section regarding the encicclica of work to Christian spirituality. This leads immediately to a very important conclusion of an ethical nature: Even when it is accompanied by toil and effort, work is still something ecniclica, and so man develops through ejciclica for work. These include greater isolation; hard physical toil; inadequate wages, benefits, and training; and oppression of those who actually cultivate the soil by wealthy landowners.
And this ordering remains necessarily and indissolubly linked with the fact that man was created, as male and female, “in the image of God”. It is supported, especially since the Second World War, by the permanent threat of a nuclear war and the prospect of the terrible self-destruction that emerges from it. One organization fostering such initiatives on the international level is the International Labour Organization, the oldest specialized agency of the United Nations Organization.
These links also create mutual dependence, and as a result it enviclica be difficult to speak, in the case of any State, even the economically most powerful, of complete self-sufficiency or autarky.
It means all the resources that the earth and indirectly the visible world contains and which, through the conscious activity of man, can be discovered and used for his ends. In this consists its social power: Without hiding the fact that this is a complex and difficult task, it is to lanorem hoped that a correct concept of labour in the subjective sense will produce a situation which will make it possible for disabled people to feel that they are not cut off from the working world or dependent upon society, but that they are full-scale subjects of work, useful, respected for their human dignity and called to contribute to the progress and welfare of their families and of the community according labkrem their particular capacities.
From the beginning there is also linked with work the question of ownership, for the only means that man has for causing the resources hidden in nature to serve himself and others is his work. When man works, using all the means of production, he also wishes the fruit of this work to be used by himself and others, and he wishes to be able to take part in the very work process as a sharer in responsibility and creativity at the workbench to which he applies himself.
Guided both by our intelligence and by the faith that draws light from the word of God, we have no difficulty in accepting this image of the sphere and process of man’s labour. Whether the work is done in a system of private ownership of the means of production or in a system where ownership has undergone a certain “socialization”, the relationship between the employer first and foremost the direct employer and the worker is resolved on the basis of the wage, that is through just remuneration for work done.
Any tools or technology used builds on prior work by countless generations, and continue to be influenced by those who use them in the present day. John Paul encouraged the Church to develop and teach a spirituality of work.
The attainment of the worker’s rights cannot however be doomed to be merely a result of economic systems which on a larger or smaller scale are guided chiefly by the criterion of maximum profit. Even if one accepts that on the whole this is a normal phenomenon, it must still be seen whether certain ethically and socially dangerous irregularities creep in, and to what extent.
But they can also bring relief and hope to the millions who today live in conditions of shameful and unworthy poverty. Each community will be able to set up suitable structures for finding or creating jobs for such people both in the usual public or private enterprises, by offering them ordinary or suitably adapted jobs, and in what are called “protected” enterprises and surroundings.
The distinction between the direct and the indirect employer is seen to be very important when one considers laaborem the way in which labour is actually organized and the possibility of the formation of just or unjust relationships in the field of labour. In a way, work is a condition for making it possible to found a family, since the family requires the means of subsistence which man normally gains through work.
Evidently this must have an effect on local labour policy and on the worker’s situation in the economically disadvantaged societies.
They cannot be possessed against labour, they cannot even be possessed for possession’s sake, because the only legitimate title to their possession- whether in the form of private ownerhip or in the form of public or collective ownership-is that they should serve labour, and thus, by serving labour, that they should make possible the achievement of the first principle of this order, namely, the universal destination of goods and the right to common use of them.
Without this consideration it is impossible to understand the meaning of the virtue of industriousness, and more particularly it is impossible to understand why industriousness should be a virtue: And the “poor” appear under various forms; they appear in various places and at various times; in many cases they appear as a result of the violation of the dignity of human work: It is particularly painful when it especially affects young people, who after appropriate cultural, technical and professional preparation fail to edercens work, and see their sincere wish to work and their readiness to exegcens on their own responsibility for the economic and social development of the community sadly frustrated.
Opposition between labour and capital does not spring from the structure of the production process or from the structure of the economic process. Man, as the subject of work, and independently of the work that he does-man alone is a person. It needs to be specified further from another point of view. This reaction united the working encicclica in a community marked by great solidarity. It would be radically unworthy of man, and a denial of our common humanity, to admit to the life of the community, and thus admit to work, only those exercejs are fully functional.
These truths are decisive for man from the very beginning, and at the same time they trace out the main lines of his earthly existence, both ennciclica the state of original justice and also after the breaking, caused by sin, of the Creator’s original covenant with creation in man.
Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library
Unions do not have the character of political parties struggling for power; they should not be subjected to the decision of political parties lablrem have too close links with them. Part of a series on the.
There is a lack of forms of legal protection for the agricultural workers themselves and for their families in case of old age, sickness or unemployment.
In the final analysis, both those who work and those who encicljca the means of production or who own them must in some way be united in this community.