"Human work is a key, probably the essential key to the whole social question, if we try to really see it from the standpoint of human welfare. And if the solution, or rather the gradual solution of the social question that keeps coming up and becomes more complex, it must be sought in the direction of making human life more human, then the key, which is the human work, acquires fundamental and decisive. "" Someone shot that day and I cried ... "then he sang an Amy Grant in his famous song," A man came from far away ... "That day was 13 May 1981, the encyclical would be published two days after the anniversary of "Rerum Novarum" (15 May 1891), but then came out on September 14 of that year. At the time I was at that time busy with college enrollment and related matters, so I only had some echo. Instead I had the opportunity to develop and study almost 15 years later, with the exception of a Master, my professor of "social discourse of the Church, the Jesuit Father Bartolomeo Sorge. On the methodological, the encyclical, in addition to the obvious reference to the Gospel, reflects the essential contribution of personal experience of workers made by John Paul II and the teaching of "social discourse of the Church" (and therefore of Vatican II) which is necessary first to detect signs of the times, namely:
a) See, that is - in the light of faith and church tradition - look at the complex realities of human existence in society and the international context.
b) judge, that interpret reality and its compliance or not the teaching of the Gospel.
c) To act, or direct the conduct.
The summary of the methodology and personal experience in this Encyclical of Pope inevitably lead a central element: the man. The central element stressed by its original title: Laborem Exercens homo. And 'the common element in all discussions of the Bishop: the man at the center of everything and every activities. The activity of human choice, one that bases its dignity, it is the job, and that at any time, in every age, in every civilization. In this sense the work is a unifying element, is the quid which gives dignity to every man, from the humblest to the highest, and the precarious by the worker, the paintings and the dirgenti. E 'in this context that the centrality of the person and work as a cornerstone of his dignity that John Paul II - veteran, not only to its past as a worker, but also aberrant distortions of both the person and work have given ideologies and regimes arising from them in the Twentieth Century - develops three debates:
1) The objective and subjective aspect of work.
The objective aspect is given by technology, and is now an increasingly important role. But here arises a basic fact: The technology - generated by human thought - is and should be an instrument of man and not vice versa, so it must facilitate the work of man. Contemporary society, however, shows that the technique can often become his enemy when the mechanization takes away all personal satisfaction, the stimulus to creativity and responsibility, and especially when it deprives the work of so many, too many now. The subjective aspect is given by man, by the person. Man is the image of God, capable of deciding for themselves and therefore tend to make himself, so he is the subject of work and ethical subject. The subjective aspect is what more and more precarious. On the one hand because the technique also tends to gradually transforming man into a mere instrument - also and especially on the ethical (the man is what he does) - and therefore to remove him from subject to subject, on the other tend to that as well as the conflicting conceptions of modern thought, the economistic one hand and materialistic than the other, for both of which in the end "the man is treated as an instrument of production" and so we come to step 2.
2) The relationship between capital and work.
For John Paul II as the capital is primarily the means of production, which in a broad sense, ie including both the means and technology as knowledge and natural resources. E 'is this concept that allows the Pope to clarify on the one hand the relations between labor and ownership, that, secondly, to highlight both the limits of socialization statalizzante, as well as those of an exclusive right of ownership of the means of production, regarded as a dogma of economic life.
3) Human rights.
Again, the reflection comes naturally from the preceding paragraph.
The work is primarily a fundamental human right, as it is the element of human dignity. Unemployment is therefore the most serious attack on human dignity. Connected to the dignity of the person is also the issue of fair and decent remuneration for work, namely the issue of wages. Finally, it also connects to the theme of man's participation as active agents, as a person at work he performs. The man as the person is a man united with gl'altri workers, but also with management, by which the proper relationship of conflict is not permanent, but synergistic, depending on the realization of the dignity of all.
francesco Latteri Scholten
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