What Should I Say Why I Am Want A New Job

"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." Reread the laborem exercens homo.

"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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"Jean Paul Sartre: a woman's face is the source of a great philosophy."

There is a woman's face that always accompanies a man should be. And 'what we know to be a woman, a great woman, a great writer and a great philosopher Simone de Beauvoir, Jean Paul companion. We know this from one of the volumes of his famous autobiography, sketch of an entire era: La Force de l'age. It 's you that there is also involved in the origin and the evolution of both the thought of the philosopher of the twentieth century as their own. The core concept of Sartre's philosophy stemming from Husserl - that intentionality - that Sartre Raymond knew thanks to my friend Aaron, the great sociologist, and develop in its own way in The trascendance de l'ego and above it being and nothingness, owes much to a woman's face. This is not that of his partner, but another, a famous face, labeled by some "metaphysical", that of Durer's Melancholia. E 'in this time the young Sartre recognizes the fundamental feature of existence of man: the incompleteness. Man is the being who is not and can not be the foundation for himself, if he were God would intenzionalizzante Man is structurally, but what he knows may know only as intenzionalizzato. But he is by nature intenzionalizzante that is transcendent, but structurally, therefore, necessarily free and therefore responsible. But the world may know, the others, and even himself only intenzionalizzandoli, so oggettizzandoli, "petrified". E 'therefore impossible for man to rely on himself. And the man is aware of this. Is conscious of its finitude. The man is structurally designed and transcendence and to the foundation: this is his "passion". The Melancholy is all about. This is the metaphysical expression of that face. It 'a face that has long engaged the mind of the young philosopher, to the point that it was devoted to the title of the most famous of his novels The melancholia, but it was the publisher Gallimard to impose the title under which it will forever be known: nausea. In 2005 I bought a copy. The publisher - always Gallimard - perhaps he wanted to pay homage to Jean Paul later: the cover, under the title, leads to full-page picture painted by pinctor optimus, the image that was the origin of the work.

francesco Latteri Scholten.

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Great blast from the past when pasta on the shelves of department at the supermarket I found this package.

are now back with the mind as the asylum years ... among the things that I remember clearly there is just this kind of noodles to the broth.
My mom tells me that at that time had become crazy to find it, because it was not commercially available but was only intended to market tables.
And of course I wanted at home "in the noodles they give me asylum."

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"Playdoyer to Jean Paul Sartre."

A Pope of the twentieth century, said - Referring to S. Justin Martyr - that are considered in one of those who have sought God and were aimed at him, everybody, even non-believers or atheists, they have sought the truth. Jean Paul Sartre is certainly to be included among them. The inscribed including his intellectual honesty from everyone, accorded friends and enemies. The union between these inscribed with Simone De Beauvoir, companion of a lifetime. The inscribed the experiences of these "strong" in his life, such as imprisonment in Nazi concentration camps, along with religious and priests who were his friends. I enrolled her fight against fascism, a partisan among partisans. The inscribed his atheism always open and looking for the box: I'm an existentialist and atheist - said Jean Paul - but, he explained, atheism is not prerequisite to existentialism. His atheism is not such. of Machiavelli, who hoped to finally see an end to these wicked priests. E 'atheism of those who, while acknowledging that he "sometimes lived as if God exists, can not get the power of faith. Although the argument will be the subject of this dissertation is therefore considered appropriate to consider briefly some points of revelation to understand the proper position in relation to it some of Sartre's key concepts. In the Old Testament, Moses that asked him to show him His glory, God had said, found that the day, at that time in that place. I come, I will put my hand on you and it will cover you, then pass and then I shall lift my hand and you can see me from behind, because it is not possible for man to see God and remain alive. It 'as stated in the NT by Jesus himself - who asked him to Thomas that show us the Father and this is enough - replied: Thomas, how can you say, show us the Father? Whoever has seen me has seen the Father. Reiterate that the most eminent theologians, we refer to all St. Thomas Aquinas, who both in the sum of philosophy, theology insists that "there is given in the condition as wayfarers, in any way to see God "God is accessible only through revelation and faith. On the other hand, the whole of Revelation and theology regarded as the highest sin of the angel, like man, to form the foundation of self, the famous "eritis sicut Deum" with which Satan turns to man. So, for the revelation, man can not lay its foundation in itself, nor, by its nature, can know, if not precisely through revelation and faith. The philosophical thought of Jean Paul, inspired by a large study of psychology and that of the thought of Husserl and Heidegger, comes to an end the same way: The structure of man is such that he can not ask for its own foundation, moreover, by its very nature it is impossible for the understanding of a being that may arise as a foundation of self, on the other hand man, by nature, she longs to this foundation, more than any other thing. The longing for God to Augustine. Jean Paul Sartre stop there. Here stops philosophy. There does not stop St. Thomas Aquinas, a man of great faith since childhood, but continues with his own faith, looking at the Revelation. Jean Paul fails in this step, it stops, if he continued he would do theology. If we stop here with Jean Paul, then the man is the one that there can be a basis either to conceive a being who can do it, but tents, that yearns more than anything else, just what man is this passion, a passion destined to remain eternally infinite and that therefore " a useless passion "because of his own property, man himself is this passion. The man is "a useless passion." A failure to God. But God is not out of the sin of the angel, the pride of wanting to be God does not want to be or have what is not, nor take what is not. He wants to be just what it is. He knows he is what he is. It is conscious. And 'this is his exist. E 'melancholy. But this very structure of man is that which in itself implies the freedom and responsibility and thus morality. It 's the conclusion of "L'Etre and Nothingness" and also the ideal extension to his turn: "Cahiers pour une morale." As a believer, I think it is one of the fundamental aspects of the philosophy of Jean Paul. The freedom and, I add the gratuity is the conditio sine qua non, the most radical implication, of love: love is impossibly coercion, freedom and gratuity are what is fundamentally intrinsic. Freedom is the foundation of the relationship of love with God and neighbor. And 'as regards the Church, which puts freedom as an indispensable condition of all the sacraments, and states, failing this, the invalidity of the same. A sacrament is an act of love, his consecration.

Sartre's position is again parallel to that of Thomas

The man - who can not act as God, nor, by its nature is, in this state of a wayfarer know God - just because of his nature is likely to lead a law, it is inscribed in this very nature is what St. Thomas calls the natural law. Jean Paul, like Thomas, is separated from ethical relativism. If we stop with Sartre, we get also the same explanation of theologians about the temptation of Satan man: the fact they would have tried about its intrinsic Pasion - its "useless passion" - its foundation, knowing that man by nature docks and therefore could not amount to dispose porgliene a man to himself and to God if now we look all'Husserl de "The crisis of modern science," or de Marx "Capital" we can ask whether this not exactly what some science, technology and economy, have, at least in part, already. Husserl, in fact, precisely in "The crisis ..." shows us that for this purpose is not even necessary to lay a foundation or some other basis, you simply have to change the 'intent' of man, and this, at least for the sciences, the phenomenologist demonstrates thorough happened. But, the change of 'intentionality' is eo ipso a teleological change. Jean Paul, meanwhile, already in "Nausea" (Gallimard, Folio, 2004 pp. 178 and below) had shown that the relationship between the thing, the idea, and the word is already a fake existence.

are also two significant features of the thought of Sartre:

a) the direction of its movement, psychologist - inner - or by the staff of his early works, the other, the relational, the social later works.

b) its not superficial.

introspective movement is very significant, because it is the first motion conversion, for example. Augustine. What Augustine is "subjective, study their actions, that of Jean Paul, starting from the person subject to examination, his existential condition, ranging from subjective to objective. That discussion - it is important - is the reality of the person report and they are world-famous pages of "L 'etre and Nothingness" dedicated to this relationship. And 'the social interest in the birth will take the two "Critique de la raison Dialectique. There also arises the conflict with his friend Albert Camus whose positions are more individualistic and that - oddly enough - many Christians feel more "Catholic", where the positions of Sartre are vastly more open and radically, indeed expressly directed to the next, the 'oppressed, social justice, and not just in words, I quote one of many facts: the direct participation and in person, the struggles of the workers of Renault. The direction of this movement of Sartre's philosophy, the personal, social, is based on an analysis of normality, the "situation", leaving the surface and turning in depth, searching for meaning, the meaning of existence.

francesco Latteri Scholten