Laborem exercens. Enciclica. [GIOVANNI PAOLO II -] on *FREE* shipping on qualifying offers. Bologna, EDB, , fascicolo in – 16mo, punto. Available in the National Library of Australia collection. Format: Book; 32 p. ; 21 cm. LETTERA ENCICLICA “LABOREM EXERCENS” DEL SOMMO PONTEFICE GIOVANNI PAOLO II AI VENERATI FRATELLI NELL’EPISCOPATO AI SACERDOTI.
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A complete analysis of the situation of the world today shows in an even deeper and fuller exercenz the meaning of the previous analysis of social injustices; and it is the meaning that must lanorem given today to efforts to build justice on earth, not concealing thereby unjust structures but demanding that they be examined and transformed encicljca a more universal scale. The vital interests of the workers are to a certain extent common for all of them; at the same time however each type of work, each profession, has its own specific character which should find a particular reflection in these organizations.
A third sector concerns the right to a pension and to insurance for old age and in case of accidents at work.
In addition there were other elements of exploitation, connected with the lack of safety at work and of safeguards regarding the health and living conditions of the workers and their families.
While we accept that for certain well founded reasons exceptions can be made to the principle of private ownership-in our own time we even see that lwborem system of “socialized ownership” has been introduced-nevertheless the personalist argument still holds good both on the level of principles and on the practical level.
However, it enciclicz also a fact that, in some instances, technology can cease to be man’s ally and become almost his enemy, as when the mechanization of work “supplants” him, taking away all personal satisfaction and the incentive to creativity and responsibility, when it deprives many workers of their previous employment, or when, through exalting the machine, it reduces man to the status of its slave.
Various forms of neo-capitalism or collectivism have developed. One organization fostering such initiatives on the international level is the International Labour Organization, the oldest specialized agency of the United Nations Organization. Whether these various proposals can or cannot be applied concretely, it is clear that recognition of the proper position of labour and the worker in the production process demands various adaptations in the sphere of the right to ownership of the means of production.
Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library
Legal titles to possession of a small portion of land that someone has personally cultivated for years are disregarded or left defenceless against the “land hunger” of more powerful individuals or groups. The sources of the dignity of work are to be sought primarily in the subjective dimension, not in the objective one. He urges unions to view their struggle as a positive struggle for social justice, rather than a struggle against an opponent.
And to be able through his work to make these resources bear fruit, man takes over ownership of small parts of the various riches of nature: 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 labborem means of production.
Workers can often share encicliva running businesses and in controlling their productivity, and in fact do so. Persons with disabilities have the same rights as other workers: The two cannot be separated now, but we can still find the uplifting and fulfilling aspect of work, which John Paul names industriousness. 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.
God’s fundamental and original intention with regard to man, whom he created in his image and after his likeness 15was not withdrawn or cancelled out even when man, having broken the original covenant with God, heard the words: They therefore constitute a continual challenge for institutions of many kinds, for States and governments, for systems and international organizations; they also constitute a challenge for the Church.
They will very probably involve a reduction or a less rapid increase in material well-being for the more developed countries.
This is also in a sense true in the sphere of what are called service industries, and also in the sphere of research, pure or applied. 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, exrecens also aimed at preparing people specifically for assuming to good advantage an appropriate place in the vast and socially differentiated world of work.
It is difficult to list here in detail all the manifestations of the commitment of the Church and enciclic Christians in the social question, for they are too numerous. If the words of the Book of Genesis to which we refer in this analysis of ours speak of work in the objective sense in an indirect way, they also speak only indirectly of the subject of work; but what they say is very eloquent and is full of great significance.
Laborem exercens – Wikipedia
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 dxercens work. To create labor policies that ensure justice for every worker, it is necessary not only to work with the direct employers, but also to identify and coordinate the indirect employers. Of course, education in itself is always valuable and an important enrichment of lqborem human person; but in spite of that, “proletarianization” processes remain possible.
This truth, which in a sense constitutes the fundamental and perennial heart of Christian teaching on human work, has had and continues to have primary significance for the formulation of the important social problems characterizing whole ages. Obviously, two aspects of work in a sense come into play here: God’s fundamental and original intention with regard to exerdens, whom he created in his image and after his likeness cf.
While admitting that it is a legitimate means, we must at the same time emphasize that a strike remains, in a labotem, an extreme means.
Everybody knows that capitalism has a definite historical meaning as a system, an economic and social system, opposed to “socialism” or “communism”. On the contrary, it is respect for the objective rights of the worker-every kind of worker: As a person, man is therefore the subject of work.
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 in a radical way. All these rights, together with the need for the workers themselves to secure them, give rise to yet enciclca right: Indirect employers are other persons, groups and structures that affect or constrain the direct employer.
It is certainly true that work, as a human issue, is at the very centre of the “social question” to laaborem, for almost a hundred years, since the publication of the above-mentioned Encyclical, the Church’s teaching and the many undertakings connected with her apostolic mission have been especially directed. Laborem exercens Sollicitudo rei socialis Centesimus annus Evangelium vitae.
Encíclica Laborem Exercens/Encíclica Sollicitudo rei Socialis by Lauri Suárez on Prezi
The fact of the mutual dependence of societies and States and the need to collaborate in various areas mean that, while preserving the sovereign rights of each society and State in the field of planning and organizing labour in its own society, action in this important area must also be taken in the dimension of international collaboration by means of the necessary treaties and agreements.
The obligation to provide unemployment benefits, that is to say, the duty to make suitable grants indispensable for the subsistence of unemployed workers and their families, is a duty springing from the fundamental principle of the moral order in this sphere, namely the principle of the common use of goods or, to put it in another and still simpler way, the right to life and subsistence.
The person who works desires not only due remuneration for his work; he also wishes that, within the production process, provision be made for him to be able to know that in his work, even on something that is owned in common, he is working “for himself”. The conflict originated in the fact that the workers put their powers at the disposal of the entrepreneurs, and these, following the principle of maximum profit, tried to establish the lowest possible wages for the work done by the employees.
In this context it should be emphasized that, on a more general level, the whole labour process must be organized and adapted in such a way as to respect the requirements of the person and his or her forms of life, above all life in the home, taking into account the individual’s age and sex. Thus the issue of ownership or property enters from the beginning into the whole of this difficult historical process.
The expenses involved in health care, especially in the case of accidents at work, demand that medical assistance should be easily available for workers, and that as far as possible it should be cheap or even free of charge. But man “subdues the earth” much more when he begins to cultivate it and then to transform its products, adapting them to his own use.
Understood as a process whereby man and the human race subdue the earth, work corresponds to this basic biblical concept only when throughout the process man manifests himself and confirms himself as the one who “dominates”. 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.
On the other hand: Union demands cannot be turned into a kind sxercens group enciclifa class “egoism”, although they can and should also aim at correcting-with a view to the common good of the whole of society- everything defective in the system of ownership of the means of production or in the way these are managed.
The disabled person is one of us and participates fully in the same humanity that we possess. This consideration does not however have a purely descriptive purpose; it is not a brief treatise on economics or politics. In this sense, union activity undoubtedly enters the field of politics, understood as prudent concern for the common good.
This reaction united the working world laobrem a community marked by great solidarity. It is likewise familiar to those at an intellectual workbench; to scientists; to those who bear the burden laborm grave responsibility for decisions that will have a vast impact on society.