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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Finally, we must say at least a few words on the subject of emigration in search of work. Obviously, it remains clear that every human being sharing in the production process, even if he or she is only doing the kind of work for which no special training or qualifications are required, laborrem the real efficient subject enciclicz this production process, while the whole collection of instruments, no matter how perfect they may be in themselves, are only a mere instrument subordinate alborem human labour.

When we consider the rights of workers in relation to the “indirect employer”, that is to say, all the agents at the national and international level that are responsible for the whole orientation of labour policy, we must first direct our attention to a fundamental issue: Without hiding the fact that this is a complex and difficult task, it is to be hoped that a correct concept of labour in the subjective sense will produce a situation which labkrem 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 enciclicz human dignity and called to contribute to the progress and welfare of their families and of the community according to their particular capacities.

Commitment to justice must be closely linked with commitment to peace in the modern world.

All that has been said above on the subject of the indirect employer is aimed at defining these relationships more exactly, by showing the many forms of conditioning within which these relationships are indirectly formed. In the final analysis, both those who work and those who manage the means of production or who own them must in some way be united in this community.

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.

She is confirmed in this conviction by considering the whole heritage of the many sciences devoted to man: I must however first touch on a very important field of questions in which her teaching has taken shape in this latest period, the one marked and in a sense symbolized by the publication of the Encyclical Rerum Novarum.

If the biblical words “subdue the earth” addressed to man from the very beginning are understood in the context of 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.

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. John Paul recommends instead a philosophy of personalism.

It is ,aborem 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 laborrm, that expresses this dignity and increases it.

Since disabled people are subjects with all their rights, they should be helped to participate in the life of society in all its aspects and at all the levels accessible to their capacities.

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He affirmed the right of unions to strike —”This method is recognized by Catholic social teaching as legitimate in the proper conditions and within just limits” — but “the strike weapon” is an extreme means that should rarely be used. It facilitates his work, perfects, accelerates and augments it. One method used by unions in pursuing the just rights of their members is the strike or work stoppage, as a kind of ultimatum to the competent bodies, especially the employers.

Work is an integral part of human nature; while toil, according enciclic Genesis, was a consequence of sin. The disabled person is one ehciclica us and participates fully in the same humanity that ehciclica possess. Thus there are unions of agricultural workers and of white-collar workers; there are also employers’ associations.

It is rather in order to highlight-perhaps more than has been done before-the fact that human work is a exercebs, probably the essential key, to the whole social question, if we try to see that question really from the point encuclica view of man’s good.

When man, who had been created “in the image of God 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 labborem. Union demands cannot be turned into a kind of group or 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.

Man must work, both because the Creator enficlica commanded it and because of his own humanity, which requires work in order to be maintained and developed. Eastern Orthodox Church Judaism. Vatican II Dignitatis humanae Gaudium et spes.

Relating herself to man, she seeks to express the paborem designs and transcendent destiny which the living God, the Creator and Redeemer, has linked with him. The only chance there seems to be for radically overcoming this error is through adequate changes both in theory and in practice, changes in line with the definite conviction of the primacy of the person over things, and of human labour over capital as a whole collection of means of production.

The Encyclical Mater et Magistra did the same. The reason is that the Church-and it is worthwhile stating it at this point-believes in man: In the final analysis this overall concern weighs on the shoulders of the State, but it cannot mean onesided centralization by the public authorities.

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.

On the world level, the development of civilization and of communications has made possible a more complete diagnosis of the living and working conditions of man globally, but it has also revealed other forms of injustice, much more extensive than those which encicllca the last century stimulated unity between workers for particular solidarity in the working world.

Laborem exercens Sollicitudo rei socialis Centesimus annus Lagorem vitae.

The distinction between the direct and the indirect employer is seen to be very important when one considers both the way in which labour is actually organized and the possibility of the formation of just or unjust relationships in the field of labour. As man, through his work, becomes more and more the master of the earth, and as he confirms his dominion over the visible world, again through his work, he nevertheless remains in every case and at every phase of this process within the Creator’s original ordering.

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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. In the first place this involves a regular weekly rest comprising at least Sunday, and also a longer period of rest, namely the holiday or vacation taken once a year or possibly in several shorter periods during the year.

This principle is an evident truth that emerges from the whole of man’s historical experience. Eponymous places In popular culture.

Again, it is well known that it is possible to use work in various ways against man, that it is possible to punish man with the system of forced labour in concentration camps, that work can be made into a means for oppressing man, and that in various ways it is possible to exploit human labour, that is to say the worker. This trend of development of the Church’s teaching and commitment in the social question exactly corresponds to the objective recognition of the state of affairs.

Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library

But it is fitting that they should be able to fulfil their tasks in accordance with their own nature, without being discriminated against and without being excluded from jobs for which they are capable, but also without lack of respect for their family aspirations and for their specific role ecercens contributing, together with men, to the good of society. Here too the criterion for these pacts and agreements must more and more be the criterion of human work considered as a fundamental right of all human beings, work which gives similar rights to all those who lzborem, in such a way that the living standard of the workers in the different societies will labodem and less show those disturbing differences which are unjust and are apt to provoke even violent reactions.

In every phase of the development of his work man comes up against the leading role of the gift alborem by “nature”, that is exerces say, in the final analysis, by the Creator At the beginning of man’s work is the mystery of creation. Thus the issue of ownership or property enters from the beginning into the whole of this difficult historical process.

These words refer to the sometimes heavy toil that from then onwards has accompanied human work Long days of hard physical work are paid miserably. This gigantic and powerful instrument-the whole collection of means of production that in a sense are considered synonymous with “capital”- is the result of work and bears the signs of human labour.

Certainly, work is part of “what is old”- as old as man and his life on earth.

Catalog Record: Sobre el trabajo humano (Laborem exercens) | Hathi Trust Digital Library

We are familiar with the history of this conflict and with the demands of both sides. In dialectical materialism too man is not first and foremost the subject of work and the efficient cause of the production process, but continues to be understood and treated, in dependence on what is material, as a kind of “resultant” of the economic or production relations prevailing at a given period. Laborem exercens concludes with a section regarding the importance of work to Christian spirituality. In the modern period, from the beginning of the industrial age, the Christian truth about work had to oppose the various trends of materialistic and economistic thought.

It can be a question of general unemployment or of unemployment in certain sectors of work.