LABOREM EXERCENS ENCICLICA PDF

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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Commitment to justice must be closely linked with commitment to peace in the modern world. Even if in controversial questions the struggle takes on a character of opposition towards others, this is because it aims at the good of social justice, not for the sake of “struggle” or in order to eliminate the opponent.

Laborem exercens – Wikipedia

Remaining within the context of man as the subject of work, it is labrem 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 value.

In the encickica case, the difference consists in the way the right to ownership or property is understood. Thus there are unions of agricultural workers and of white-collar workers; there are also employers’ associations. It had become customary for popes to publish new writings on social issues at ten-year intervals since Rerum novarumin enciclicq to keep the teachings relevant to the current times. Land which could be cultivated is left abandoned by the owners.

The Encyclical Mater et Magistra did the same.

The principal truths concerning this theme were recently recalled by the Second Vatican Council in the Constitution Gaudium et Spes, especially exerceens Chapter One, which is devoted to man’s calling.

While work, in all its many senses, is an obligation, that is to say a duty, it is also a source of rights on the part of the worker.

Labour is in a sense inseparable from capital; in no way does it accept the antinomy, that is to say, the separation and opposition with regard to the means of production that has weighed upon human life in recent centuries as a result of merely economic premises. As I said in the Encyclical Redemptor Hominis, published at the beginning of my service in the See of Saint Peter in Rome, man “is the primary and fundamental way for the Church” 4 ,precisely because of the inscrutable mystery of Redemption in Christ; and so it is necessary to return constantly to this way and to follow it ever anew in the various aspects in which it shows us all the wealth and at the same time all the toil of human existence on earth.

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The Church is convinced that work is a fundamental dimension of man’s existence on earth. Persons with disabilities have the same rights as other workers: 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: The Church finds in the very first pages ofthe Book of Genesis laaborem source of her conviction that labkrem is a fundamental dimension of human existence on earth.

This consideration does not however have a purely descriptive purpose; it is not a brief treatise on economics or eniclica. However, unions differ from the guilds on this essential point: The principle of respect for work demands that this right should undergo a constructive revision, both in theory and in practice.

Rational planning and the proper organization of human labour in keeping with individual societies and States should also facilitate the discovery of the right proportions between the different kinds of employment: The development of human civilization brings continual enrichment in this field.

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

Thus, the principle of the priority of labour over capital is a postulate of the order of social morality. The break occurred in such a way that labour was separated from capital and set in opposition to it, and capital was set in opposition to labour, as though they were two impersonal forces, two production factors juxtaposed in the same “economistic” perspective.

BookOnline – Google Books. Not only in industry but also in agriculture we are witnessing the transformations made possible by the gradual development of science and technology. Materialism subordinates people to property; while economism regards the value of human labour only according to its economic purpose.

However, if one studies the development of the question of social justice, one cannot fail labroem 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 eexercens the “labour question” within individual nations, in the next period the Church’s teaching widens its horizon to take in the lahorem world.

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

This traditional patrimony was then inherited and developed by the teaching of the Popes on the modern “social question”, beginning with the Encyclical Exrrcens Novarum. 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.

If one wishes to define more clearly the ethical meaning of work, it is this truth that one must particularly keep in mind.

From this point of view the position of “rigid” capitalism continues to remain unacceptable, namely the position that defends the exclusive right to private ownership of the means of production as an untouchable “dogma” of economic life. It needs to be specified further from another point of view.

The pope was not able to issue the document on the May 15 anniversary because of the assassination attempt two days earlier.

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, he is working “for himself”. 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.

This state of affairs was favoured by the liberal ennciclica system, which, in accordance with its “economistic” premises, strengthened and safeguarded economic initiative by the possessors of capital alone, but did not pay sufficient attention to the rights of the workers, on the grounds that human work is solely an instrument of production, and that capital is the basis, efficient factor and purpose of production. It is a matter of highlighting the deontological and moral aspect.

However, within this context they have a specific edercens corresponding to the specific nature of human work as outlined above.