ENCICLICA LABOREM EXERCENS PDF

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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 affirmation, already indicated as my starting point, is the guiding thread of this document, and will be further developed in the last part of these reflections. 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 lahorem.

Another sector regarding benefits is the sector associated with the right to rest. A test of this progress will be the increasingly mature recognition of the purpose of work and increasingly universal respect for xeercens rights inherent in exedcens in conformity with the dignity of man, the subject of work.

In view of this situation we must first of all recall a principle that has always been taught by the Church: This issue is, in a way, a constant factor both of social life and of the Church’s teaching. 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.

For when we speak of the obligation of work and of the rights of the worker that correspond to this obligation, we think in the first place of the relationship between the employer, direct or indirect, and the worker. A way towards that goal could be found by associating labour with the ownership of capital, as far as possible, and by producing a wide range of intermediate bodies with economic, social and cultural purposes; they would be bodies enjoying real autonomy with regard to the public powers, pursuing their specific aims in honest collaboration with each other and in subordination to the demands of the common good, and they would be living communities both in form and in substance, in the sense that the members of each ehciclica would be looked upon and treated as persons and encouraged to take an active part in the life of the body 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 enciclicx the subject and by experience.

John Paul re-asserted the importance of workers forming unions. 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.

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This unemployment of intellectuals occurs or increases when the education available is not oriented towards the types of employment or service required by the xeercens needs of society, or when there is less demand for work which requires education, at least professional education, than for laorem labour, or when it is less well paid. Women with children have a right either to stay home, or to work outside the home with accommodation for their family responsibility.

The very process of “subduing the earth”, that is to say work, is marked in laborwm course of history, and especially in recent centuries, by an immense development of technological means. In every ejciclica 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. The development of industry and of the various sectors connected with it, even the most modern electronics technology, especially in the fields of miniaturization, communications and telecommunications and so forth, shows how vast is the role of technology, that ally of work that human thought has produced, in the interaction between the subject and object of work in the widest sense of the word.

Laborem Exercens (14 September ) | John Paul II

But the source of the Church’s conviction is above all the revealed word of God, and therefore what is a conviction of the intellect is also a conviction of faith.

The key problem of social ethics in this case is that of just remuneration for work done. 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. Such a system of mutual dependence is in itself normal. 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 in the last century stimulated unity between workers for particular solidarity in the working world.

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

This 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. 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.

Dignitatis humanae Gaudium et spes. While it is true that man eats the bread produced by the work of his hands 5 – and this means not only the daily bread by which his body keeps alive but also the bread of science and progress, civilization and culture – it is also a perennial truth that he eats this bread by “the sweat of his face” 6that is to say, not only by personal effort and toil but also in the midst of many tensions, conflicts and crises, which, in relationship with the reality of work, disturb the life of individual societies and also of all humanity.

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John Paul encouraged the Church to develop and teach a spirituality of work.

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

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. It leads to an increase in the quantity of things produced by work, and in many cases improves their quality.

In it man is the master of the creatures placed at his disposal in the visible world. 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 work, in such a way that the living standard of the workers in the different societies will less and less show those disturbing differences which are unjust and are apt to provoke even violent reactions.

In fact there is no doubt that human work has an ethical value of its own, which clearly and directly remain linked to the fact that the one who carries it out is a person, a conscious and free subject, that is to say a subject that decides about himself.

At the present stage of technological advance, when man, who is the subjectof work, wishes to make use of this collection of modern instruments, the means of production, he must first assimilate cognitively the result of the work of the people who invented those instruments, who planned them, built them and perfected them, and who continue to do so.

Man has the right to leave his native land for various motives-and also the right to return-in order to seek better conditions of life in another country. If it is to be rational and fruitful, any socialization of the means of production must take this argument into consideration.

And if the solution-or rather the gradual solution-of the social question, which keeps coming up and becomes ever more complex, must be sought in the direction of “making life more human” 8then the key, namely human work, acquires fundamental and decisive importance.

The fact of lborem 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.

In the context of the present there is no more enciclics way for securing a just relationship between the worker and the employer than that constituted by remuneration for work.

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 exercsns adapted jobs, and in what are called “protected” enterprises and surroundings.