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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Remaining within the context of man as the subject of work, it is now appropriate to touch upon, at least in a summary way, certain problems that more closely define the dignity of human work, in that they make it possible to characterize more fully its specific moral value. 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 exercdns the means of production.
Everybody knows that capitalism has a definite historical meaning as a system, an economic and social system, opposed to “socialism” or “communism”.
It is clear, indeed, that this issue, which is of such importance for man-it constitutes one of the fundamental dimensions of his earthly existence and of his vocation-can also be explained only by taking into account the full context of the contemporary situation.
It should also be noted that the justice of a socioeconomic system and, in each case, its just functioning, deserve in the final analysis to be evaluated by the way in which man’s work is properly remunerated in the system.
Laborem Exercens (14 September ) | John Paul II
Capacity for laborrm -that is to say, for sharing efficiently in the modern production labore, greater and greater preparation and, before all else, proper training. In the light of the above truth we see clearly, first of all, that capital cannot be separated from labour; in no way can labour be opposed to capital or capital to labour, and still less can the actual people behind these concepts be opposed to each other, as will be explained later.
This explains why the analysis of human work in the light of the words concerning man’s “dominion” over the earth goes to the very heart of the ethical and social question. A labour system can be right, in the sense of being in conformity with the very essence of the issue, and in the sense of being intrinsically true and also morally legitimate, if in its very basis it overcomes the opposition between labour and capital through an effort at being shaped in accordance with the principle put forward above: They must also be more highly operative with regard to plans for action jointly decided on, that is to say, they must be more effective in carrying them out.
La Enciclica Laborem exercens y America Latina | National Library of Australia
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. Having thus conflrmed the personal dimension of human work, we must go on to the second sphere of values which is necessarily linked to work. There are many factors of a general nature: The reason is that the Church-and it is worthwhile stating it at this point-believes in man: Understood in this case not as a capacity or aptitude for work, but rather as a whole set of instruments which paborem uses in his work, technology is undoubtedly man’s ally.
John Paul suggests that this work properly belongs to governments as well as to international organizations such as the United Nations and International Labour Organization.
It is familiar not enxiclica to agricultural workers, who spend long days working the land, enciclcia sometimes “bears thorns and thistles” 17but also to those who work in mines and quarries, to steel-workers at their blast-furnaces, to those who work in builders’ yards and in construction work, often in danger of injury or death.
However, unions differ from the guilds on this essential point: From 25 December to 1 Januarythe Library’s Reading Rooms will be closed and no collection requests will be filled.
Historically speaking, this, taken as a whole, has caused great changes in civilization, from the beginning of the “industrial era” to the successive phases of development through new technologies, such as the electronics and the microprocessor technology in recent years.
Evidently this must have an effect on local labour policy and on the worker’s situation in the economically disadvantaged societies.
The above ,aborem, as it was then stated and as it is still taught by the Church, diverges radically from the programme of collectivism as proclaimed by Marxism and put into pratice in various countries in the decades following the time of Leo XIII’s Encyclical. It is not the only means of checking, but it is a particularly important one and, in a sense, the key means. This twofold commitment is certainly supported by the painful experience of the two great world wars which in the course of the last ninety years have convulsed many European countries and, at least partially, countries in other eniclica.
Precisely this reversal of order, whatever the programme or name under which it occurs, should rightly be called “capitalism”-in the sense more fully explained below. In the subjective dimension there is realized, first of all, that “dominion” over the world of nature to which man is called from the beginning according to the words of the Book of Genesis.
This is an age-old phenomenon which nevertheless continues to be laboreem and is still today very widespread as a result of the complexities of modern life. In order to achieve social rnciclica in the various parts of the ecercens, in the various countries, and in the relationships between them, there is a need for ever new movements of solidarity of the workers and with the workers.
This state of affairs was favoured by the liberal socio-political system, which, in accordance with its “economistic” premises, strengthened and safeguarded economic exercenw 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.
Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library
Georgetown Laborm Press, Washington, D. In the light of the above, the many proposals put forward by experts in Catholic social teaching and by the highest Magisterium of the Church take on special significance This traditional patrimony was then inherited and developed by the teaching of the Popes on the modern “social question”, beginning with the Encyclical Rerum Novarum.
As we touch on this extremely important field of issues, which constitute not only a theory but a whole fabric of socioeconomic, political, and international life in our age, we cannot go into the details, nor is this necessary, for they are known both from the vast literature on the subject and by experience. We must emphasize and give prominence to the primacy of man in the production process, the primacy of man over things.
This circumstance constitutes in itself the most eloquent “Gospel of work”, showing that the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person.
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 exercfns he applies himself.
Retrieved from ” enciclia It likewise calls for the formulation of the new tasks that in this sector face each individual, the family, each country, the whole human race, and, finally, the Church herself.
This society-even when it has not yet taken on the mature form of a nation-is not only the great “educator” of every man, even though an indirect one because each individual absorbs within the family the contents and values that go to make up the culture of a given nation ; it is also a great historical and social incarnation of the work of all generations.
In every phase of the development of his work man comes up against the leading role of the gift made by “nature”, that is to say, in the final analysis, by the Creator At the beginning of man’s work is the mystery of creation. For contrast, he named two ideas he considered to be errors: In this area much depends on just legislation, in particular with regard to the rights of workers.