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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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. It is familiar to all workers and, since work is a universal calling, it is familiar to everyone. Based upon this view, John Paul proposed a flexible and dynamic view of ownership and economics, and commended arrangements in which workers share in the ownership, such as shareholding by workers, joint ownershipand profit-sharing.

Obviously, this does not mean that only industrial workers can set up associations of this type. 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.

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

In the midst of all these processes-those of the diagnosis of objective social reality and also those of the Church’s teaching in the sphere of the complex and many-sided social question- the question of human work naturally appears many times.

It is the departure of a person who exercena also a member edercens a great community united by history, tradition and culture; and that person must begin life in the midst of another society united by a different culture and very often by a different language.

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. But man “subdues the earth” much more when he begins to cultivate it and then encciclica transform its products, adapting them to his own use.

An analysis of these texts makes us aware that they express-sometimes in an archaic way of manifesting thought-the fundamental truths about man, in the context of the mystery of creation itelf. This issue is, in a way, a constant factor both of social life and of the Church’s teaching.

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

In this consists its social power: Thus, not only the sphere of class is taken into consideration but also the world sphere of inequality and injustice, and as a consequence, not only the class dimension but also the world dimension of the tasks involved in the path towards the achievement of justice in the modern world. Instead, we must leave the context of these issues and go back to the fundamental issue of human work, which is the main subject of the considerations in this document.

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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.

The pope asserted the dignity of agricultural workers, and some particular difficulties and injustices they face. These questions are particularly charged with content and tension of an ethical and an ethical and social character.

Because fresh questions and problems are always arising, there are always fresh hopes, but also fresh fears and threats, connected with this basic dimension of human existence: 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.

In the following part of these considerations I intend to return in greater detail to these important questions, recalling at least the basic elements of the Church’s teaching on the matter. We should also consider here the prospect of worldwide catastrophe in the case of a nuclear war, which would have almost unimaginable possibilities of destruction.

The criterion of full employment will only be achieved through planning and coordination among all the indirect employers, and a better coordination of education with employment. Thousands see Pope lzborem in Rome. 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.

Of course, education in itself is always valuable and an important enrichment of the human person; but in spite of that, “proletarianization” processes remain possible.

If the purchasers insist on the lowest possible prices, the workers in another part of the world are indirectly affected. The various bodies involved in the world of labour, both the direct and the indirect employer, should therefore by means of effective and appropriate measures foster the right of disabled people to professional training and work, so that they can be given a productive activity suited to them.

Since the concept of capital includes not only the natural resources placed at man’s disposal but also the whole collection of means encicljca which man appropriates natural resources and transforms them in accordance with his needs and thus in a sense humanizes themit must immediately be noted that wxercens these means are the result of the historical heritage of human labour. These words refer to the sometimes heavy toil that from then onwards has accompanied human work This question and the problems connected with it gave rise to a just social reaction and caused the impetuous emergence of a great burst of solidarity between workers, first and foremost industrial workers.

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. Movements of solidarity in the sphere of work-a solidarity that must never mean being closed to dialogue and collaboration with others- can be necessary also with reference to the condition of social groups lahorem were not previously included in such movements but which, in changing social systems and conditions of living, are undergoing what is in effect “proletarianization” or which actually already find themselves in a “proletariat” situation, one which, even if not yet given that name, in enciclic deserves it.

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It is determined, in a sense, by all the elements that are decisive for economic life within a given society and state, but also by much wider links and forms of dependence.

This solidarity must be present whenever it is called for by the social degrading of the subject of work, by exploitation of the workers, and by the growing areas of poverty and even hunger. Indeed, they show its very deepest essence. Unions do not have the character of political parties struggling for power; they should not be subjected to the decision of political parties or have too close links with them.

Work is an integral part of human nature; while toil, according to Genesis, was a consequence of sin. As a person, man is therefore the subject edercens work. This is an advantageous and positive phenomenon, on condition that the objective dimension of work does not gain the upper hand over the subjective dimension, depriving man of his dignity and inalienable rights or reducing them.

La Enciclica Laborem exercens y America Latina | National Library of Australia

It had become customary for popes to publish new writings on social issues at ten-year intervals since Rerum novarumin order to keep the teachings relevant to the current times. The principle of respect for work demands that this right should undergo a constructive revision, both in theory and in practice.

Careful attention must be devoted to the physical and psychological working conditions of disabled people-as for all workers-to their just remuneration, to the possibility of their promotion, and to the elimination of various obstacles.

This means of checking concerns above all the family. Instead, what is in question is a just and rational coordination, within the framework of which the initiative of individuals, free groups and local work centres and complexes must be safeguarded, keeping in mind what has been said above with regard to the subject character of human labour.

While people sometimes speak of periods of “acceleration” in the economic life and civilization of humanity or of individual nations, linking these periods to the progress of science and technology and especially to discoveries which are decisive for social and economic life, at the same time it can be said that none of these phenomena of “acceleration” exceeds the essential content of what was said in that most ancient of biblical texts. It has key importance both in the system built on the principle of private ownership of the means of production and also in the system in which private ownership of these means has been limited even in a radical way.

At the same time it differs from the programme of capitalism practised by liberalism and by the political systems inspired by it. John Paul makes a distinction between work and toil.