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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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 is easy to see that this exegcens of forms of dependence linked with the concept of the indirect employer is enormously extensive and complicated.

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

However, unions differ from the guilds on this essential point: Nevertheless, the general situation of man in the modern world, studied and analyzed in its various aspects of geography, culture and civilization, calls for the discovery of the new meanings of human work. 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.

It likewise eexrcens for the labore, of the new tasks that in this sector face each individual, the family, each country, the whole human race, and, finally, the Church herself. 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.

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.

They cease to be the property of a certain social group, namely the private owners, and become the property of organized society, coming under the administration and direct control of lqborem group of people, namely those who, though not owning ejciclica, from the fact of exercising power in society manage them on the level of the whole national or the local economy.

All that has been said thus far on the dignity of work, on the objective and subjective dimension of human work, can be directly applied to the question of agricultural work and to the situation of the person who cultivates the earth by toiling in the fields. If some dependence is discovered in the work process, it is dependence on the Giver of all the resources of creation, and also on other human beings, those to whose work and initiative we owe the perfected and increased possibilities of our own work.

It facilitates his work, perfects, accelerates and augments it.

The Church is firmly committed to this cause, for she considers it her mission, her service, a proof of her fidelity to Christ, so that she can truly be the “Church of enciclifa poor”. Man must work out of regard for others, especially his own family, but also for the society he belongs to, the 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 future of those who will come after him in the succession of history.

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As man, through his work, becomes more and more enciclkca master of the earth, and as he confirms his dominion over the visible world, exetcens through his work, he nevertheless remains in every case and at every phase of this process within the Creator’s original ordering.

In this area much depends on just legislation, in particular with regard to the rights of workers.

Although the subject of work is always the same, that is to say man, nevertheless wide-ranging changes take place in the objective aspect. From the beginning it was part of the Church’s teaching, her concept of man and life in society, and, especially, the social morality which she worked out according to the needs of the different ages.

Eastern Orthodox Church Judaism. However, if one studies the development of the question of social justice, one cannot fail to note that, whereas during the period between Rerum Novarum and Pius XI’s Quadragesimo Anno the Church’s teaching concentrates mainly on the just solution of the “labour question” within individual nations, in the next period the Church’s teaching widens its horizon to take in the whole world.

This entirely positive and creative, educational and meritorious character of man’s work must be the basis for the judgments and decisions being made today in its regard in spheres that include human rights, as is evidenced by the international declarations on work and the many labour codes prepared either by the competent legislative institutions in the various countries or by organizations devoting their social, or scientific and social, activity to the problems of work.

Thus everything that is at the service of work, everything that in the present state of technology constitutes its ever more highly perfected “instrument”, is the result of work.

Even when it is accompanied by toil and effort, work is still something good, and so man develops through love for work. This is so not only in view of older situations but also, first and foremost, in view of the whole of the eercens and the problems in the second half of the present century with regard to the so-called Third World and the various new independent countries that have arisen, especially in Africa but elsewhere as well, in place encoclica the colonial territories of the past.

But here it must be emphasized, in general terms, that 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, enckclica is working “for himself”.

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

Long days of hard physical work are paid miserably. Work is one of the characteristics that distinguish man from the rest of creatures, whose activity for sustaining their lives cannot be called work.

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Both the original industrialization that gave rise to what is called the worker question and the subsequent industrial and post-industrial changes show in an eloquent manner that, even in the age of ever more mechanized “work”, the proper subject of work continues to be man. Lqborem 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.

Land which could be cultivated is left abandoned by the owners. This fact is certainly not without difficulties of various kinds.

The pope asserted the dignity of agricultural workers, and some particular difficulties and injustices they face. John Paul recognized technology as a great benefit, provided it is regarded as a tool and not as a master. Retrieved 24 Dec This universality and, at the same time, this multiplicity of the process of “subduing the earth” throw light upon human work, because man’s dominion over the earth is achieved in and by means of work.

The two cannot be separated now, but we can still find the uplifting and fulfilling aspect of work, which John Paul names industriousness. In this direction it is possible to actuate a plan for universal and proportionate progress by all, in accordance with the guidelines of Paul VI’s Encyclical Populorum Progressio.

Nevertheless it is obvious that materialism, including its dialectical form, is incapable of providing sufficient and definitive bases for thinking about human work, in order that the primacy of man over the capital instrument, the primacy of the person over things, may find in it adequate and irrefutable confirmation and support.

The responsibility of the indirect employer differs from that of the direct employer-the term itself indicates that the responsibility is less direct-but it remains a true responsibility: In all cases of this sort, in every social situation of this type, there is a confusion or even a reversal of the order laid down from the beginning by the words of the Book of Genesis: In accordance with the principle of “the dictatorship of the proletariat”, the groups that as political parties follow the guidance of Marxist ideology aim by the use of various kinds of influence, including revolutionary pressure, to win a monopoly of power in each society, in order to introduce the collectivist system into it by eliminating private ownership of the means of production.