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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Indirect employers are other persons, groups and structures that affect or constrain the laboeem employer. This consideration does not however have a purely descriptive fnciclica it is not a brief treatise on economics or politics. It is not the only means of checking, but it is a particularly important one and, in a sense, the key means. A systematic opportunity for thinking and evaluating in this way, and in a certain sense a stimulus for doing so, is provided by the quickening process of the development of a onesidedly materialistic civilization, which gives prime importance to the objective dimension of work, while enccilica subjective dimension-everything in direct or indirect relationship with the subject of work-remains on a secondary level.
But at the same time various ideological or power systems, and new relationships which have arisen at various levels of society, have allowed flagrant injustices to persist or have laboerm new ones. For this reason, there must be continued study of the subject of work and of the subject’s living conditions. 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.
The world of agriculture, which provides society with the goods it needs for its daily sustenance, is of fundamental importance. When exercns 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.
Through this conclusion one rightly comes to recognize the pre-eminence of the subjective meaning of work over the objective one. Exercems 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.
Praise is due to the work of the schools, what are known as workers’ or people’s universities and the training programmes and courses which have developed and are still developing this field of activity. Behind both concepts there are people, living, actual people: America Latina escucha la “Laborem exercens”: 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.
By broadening certain aspects that already belonged to the Old Testament, Christianity brought about a fundamental change of ideas in this field, taking the whole content of the Gospel message as its point of departure, especially the fact that the one who, while being God, became like us in all things 11 devoted most of the years of his life on earth to manual work at the carpenter’s bench. We are celebrating the ninetieth anniversary of the Encyclical Rerum Novarum on the eve of new developments in technological, economic and political conditions which, according to many experts, will influence the world of work and production no less than the industrial revolution of the last century.
The concept of indirect employer is applicable to every society, and in the first place to the State.
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. It indicates that the social question must be dealt with in its whole complex dimension. Orbis Books, Washington, D. Not only in industry but also in agriculture we are witnessing the transformations made possible by the gradual development of science and technology.
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 lanorem define the dignity of human work, in that they make it possible to characterize more fully its specific moral value.
It must not be abused; it must not be abused especially for “political” purposes. Man must work out of regard for others, especially his own family, but also for the society he belongs to, encicpica country of which he is a child, and the whole human family of which he is a member, since he is the heir to the work of generations and at the same time a sharer in building the ennciclica of those who will come after him in the succession of history. This is still not theoretical materialism in the full sense of the term, but it is certainly practical materialism, a materialism judged capable of satisfying man’s needs, not so much on the grounds of premises derived from materialist theory, as on the grounds of a particular way of evaluating things, and so on the grounds of a certain hierarchy of goods based on the greater immediate attractiveness of what is material.
Georgetown University Press, Washington, D.
Laborem exercens – Wikipedia
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. In doing this we must always keep in mind the biblical calling to “subdue the earth” 14in which is expressed the will of the Creator that work should enable man to achieve that “dominion” in the visible world that is proper to him.
It is familiar to women, who, sometimes without proper recognition on the part of society and even of their own families, bear the daily burden and responsibility for their homes and the upbringing of their children.
You can view this on the NLA website. And yet, in spite of all this toil-perhaps, in a sense, because of it-work is a good thing for man.
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. It is obvious that the question of just legislation enters into the context of the present considerations, especially from the point of view of these rights.
Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library
It appears that the International Labour Organization and the Food and Agriculture Organization of the United Nations and other bodies too have fresh contributions to offer on this point in particular. The teaching of the Church has always devoted special attention to this question, and in the present document we shall have to return to it.
Exfrcens depends not only on the level of development of agricultural technology but also, and perhaps more, on the recognition of the just rights of agricultural workers and, finally, on the level of awareness regarding the social ethics of work.
For certain supporters of such ideas, work was understood and treated as a sort of “merchandise” that the worker-especially the industrial worker-sells to the employer, who at the same time is the possessor of the capital, that is to say, of all the working tools and means that make production possible.
Work and industriousness also influence the whole process of education in the family, for the very reason that everyone “becomes a human being” through, among other things, work, and becoming a human being is precisely the main purpose of the whole process of education.