Benedict XV PROP iAge AND WORK
1. private property
2. social function of property
3 . Real necessary and superfluous
4. Dissemination property
5. Human work
6. just wage
1. Property
is the legal capacity to take, use and dispose of a thing, as its own, exclusively. The arguments to defend the desirability of private property, and were exposed by Aristotle and St. Thomas confirmed:
· Each application cares more what belongs exclusively to that which is common property of all or many, in which case, indeed, everyone, avoiding the effort, leaving to others the responsibility of caring for what is common, as when a large number of servers.
· There is more order in the administration of property, when entrusted with the care of everything discriminately to different people, whereas there would be confusion if everyone occupied regardless of everything.
· Peace among men is guaranteed better if everyone is satisfied with what belongs to him. In fact, we see that most disagreements arise between those who have one thing in common and undivided. He reflected
Leo XIII: "The men, knowing that work is his, put great care and enthusiasm." "There is nobody to stop seeing the great importance of this enthusiasm will for the abundance of products and to increase the wealth of society. "(RN, 33)
The Church has always defended with energy, that private ownership of material goods is a natural right of the individual, respect and protection which is essential for peace and social prosperity. Indeed, if man is a rational, free and responsible, the first showing of its kind in the field of economic goods, which serve to live and reach their full potential, it is precisely private property and staff such property.
Notwithstanding the above, the right of ownership is a right secondary or derivative . In fact, and despite its fundamental attribute character of the person, property falls between the rights that make the conservation of life. The right to preservation of life itself is a radical primary attribute of every human being by the mere fact of being such. Natural tendency of our conservation, derived the right of every man to the free disposal of the goods necessary to that survival, if the man can not live without using and consuming material goods, the right to life would be a sham if involve the actual availability of essential commodities.
This natural right to free disposal of assets is above private property rights over them. In this perspective, the property right follows an indispensable way to more effectively ensure the free provision of goods for all men. This reflection shows liberal error severity, according to which the property allows of no limitation on pain of being destroyed by the facts. By contrast, the natural order that this right is not absolute right but subject to an even more fundamental reasons, as we remember John XXIII:
"... the right of every man to use of material goods for decent livelihood has to be estimated as higher than any other right content economic and therefore also higher than private property rights . "(MM, 43)
The property right is exercised on two types of goods:
a) the so-called consumer goods, which are those objects whose use wear and destruction, such as food or clothing;
b) productive assets, which are those that are not for consumption but used in the production of other goods , such machines.
Another important distinction is between private property and public property . The first part and is exercised by individuals and intermediate groups in society.
The public property is government property, which reserves certain material assets by removing them to individual ownership.
can anyone doubt if there would be enough to ensure full respect for the man, recognizing the private ownership of consumer goods. The answer is unequivocal: not enough recognition to have the consumer goods private property to be extended to productive assets . This is the Encyclical "Mater et Magistra"
"... the story and experience shows that political regimes that do not recognize private property, including that of producer goods is breached or completely abandons the exercise of human freedom in the most basic things ...". (MM, 109)
If economic activity, private companies could not train and take their own initiatives, the margin of freedom in this plane would be very limited because major decisions as to pricing, trade and production of goods, always be reserved for the public sector.
On private property, must distinguish two aspects:
► The domain : the capacity to manage and dispose of things themselves. Solely for the owner who decides on their properties according to their own discretion and only against his conscience. This is a stable and personal real power is not subordinate to a superior hierarchical power which depend for their decisions. ► The
use and enjoyment of the things themselves: the Second Vatican Council has endorsed the traditional doctrine of Santo Tomas, in the use, man should not consider the property as his own, but as common, so the owner can easily communicate (share) things with others, if needed.
" Therefore, man, when used, must not have external things as our own legitimate, but also as common in the sense that they can profit not only him but also to other . "(GS, 69)
2. social function of property
If liberalism was sensitive to the fact that if private enterprise work, there will be abundant production of economic goods, the socialist currents claimed another partial truth, namely that the use of the property has to be ordered to the needs social. The error of these two perspectives, is to have known that both statements are not absolutely exclusive but complementary.
Indeed, lacking proper moral regulation, the individual has to subordinate their selfish use of his possessions. This self-encouraged by the liberal individualism brings about all sorts of abuses and injustices. Who has tended to impose unfair conditions on those who do not have any good, in order to increase its own profits, as history testifies.
Such situations are based on the ignorance of the social function property. This concept complements and balances the personal role explained earlier. Ownership being a right derived, must be exercised not only ordered to meeting individual needs, but also the common good of political society. Private goods should help solve all those activities and common utilities, which are indispensable to the smooth running of society. The tax regime is a clear example of the system to social ends.
social function but is not limited to such contribution. The return on assets, particularly productive assets, has arranged to provide all families and sectors of society an adequate standard of living and security against vital risks (illness, death, etc..). This requires a fair distribution income, which arbitration shall be exercised by supreme political authority. Therefore, John Paul II, in his opening speech of the Episcopal Conference of Puebla (1979), said on all private property a social mortgage.
3. Real necessary and superfluous
But how can determine the owner himself can make use of the property? The measure he is driven by the need which he has of them. Is ie, the doctrine recognizes that there are goods on which one has the right but the same owner. Such goods are called necessary, as on them depends the existence, life, the development of the person of the owner and his family.
These assets necessary to cover not only sustain life (food, clothing, shelter), but also necessary to maintain the living standard of the owner and his family, and meet unavoidable expenses (diseases, study tours, etc. .).
goods which are not needed, are called superfluous. The assets necessary owner's right is right. Not so on superfluous goods, in case of dire need of another person, endangering his life or health, gives the natural right-side-of property, against the natural right of all primary-men to use those goods they need. In these cases of extreme need, the homeless have the right to dispose of the necessary, if belonging to another person, without such use may be framed as a robbery or theft, as the need for such property becomes common.
As taught Sto. Thomas: " Things that should be abundantly someone has a natural right to livelihood of the poor ." Therefore, in case of severe poverty of others, is fair to the superfluous, and for charity, helping even a portion of goods that are not absolutely necessary .
Pius XI, Encyclical Quadragesimo Anno, "says
" are not at all to the caprice of free revenues, ie those that are necessary for sustaining decent and convenient life, but , by contrast, both the Scriptures and the Fathers of the Church with a language show clearly that the rich are bound by the grave precept to practice almsgiving, beneficence and liberality. "(p. 50)
Nationally, the State shall care for all community members receive and can easily obtain, the necessary goods. And on the superfluous, you can target when you see that the distribution is not due to ease, through the application by the owners themselves, the social order. When the owner neglects to share their goods and discretion in their use, society has the right to intervene in defense of the universal destination of goods.
Hence the grinding function of the state on private property. Only in this circumstance, as the owner forgets the social purpose of property is acceptable to expropriate them.
But even in such cases of misuse or nonuse of property, not loses control over them from the owner. But rises to the top right state, founded on the common good, which is the correct use .
4 . property spread
not enough, of course, the legally recognized property right , but takes place in reality the right property. In the words of John XXIII:
" not enough, however, say that man has a natural right to private ownership of property, including production, if at the same time, there is no effort, with all energy , extending to all social classes to exercise that right . "(MM, 113)
Today more than ever, there is the possibility of spreading the property, as the technical resources and greater control of resources natural, can, if properly applied economic and social policy: "... access to private property of the following goods: consumer durables; housing, small agricultural property, business tools necessary to craft and to the family farm, shares of companies large or medium, all of which is already practicing with success in some economically developed and socially advanced . "(MM , 115)
5. Human work
Basic human needs are met through the consumption of material goods concerned. But to ensure a sufficient intake, it is essential to produce those goods, in itself, scarce, in a certain amount. The production-consumption, raises the labor problem, since it is human activity by which man transforms things in order to satisfy their material and spiritual needs. While the term
work includes, broadly, intellectual, artistic and sporting its first meaning refers to economic activity. There are also several theoretical views on the meaning of work, which must be distinguished. ►
For liberalism, the work is first and foremost, a commodity, that is, one thing that is bought or sold as an asset either. Accordingly, work has a price determined by the law of supply and demand. But the situation of the pattern of the employee purchase and sell is not equivalent. Moreover, an employer seeks to produce as much goods as cheaply as possible, then, in the absence of appropriate rules, this leads to pay the lowest possible wage. ►
The Marxism, meanwhile, is the greatest exaltation of work which has been made in the history of mankind is, so to speak, the apotheosis of homo faber. To this point, that Marx in "Capital" - joins the Franklin's definition of man as a toolmaker animal. For him, man is nothing but a pure labor energy, and creates incessantly himself through work. ►
The Christianity, according to the requirements of the natural order in economy, human labor recognizes three dimensions:
a) necessary Reality: The man can not live without working, since it is through their work that can procure all the goods that its existence requires. That effort is painful and tiring, so it avoids the individual as possible, but can not be avoided. John Paul II said: "While it is true that man eats the bread of the work of his hands ... is also a perennial truth that he eats that bread by the sweat of their brow ... "(LE, 1). This necessity derives the right to work for everyone.
b) personal dimension: Work is primarily an expression of personality. Against the reduction of work-good liberal, say that character is essential. The subject turns to their work being, his qualities, his intellectual capacity, moral and creative, this must be verified even in the most thankless tasks and elementary schools. It follows that the work be carried out under conditions that ensure the worker the exercise of their intellectual ability, initiative and responsibility. Otherwise, work will become a mechanism of depersonalization and mass of the subject. Moreover, this implies that personal worker owns his work and his ability to work or trade . No one should, therefore, arbitrary use of it, as practiced by totalitarian regimes. Nor has to be removed
financial rewards of work, the person doing it and their own dignity. Not "pay" just a product but by the person that production has to maintain a decent standard of living, which is beyond the discussion of the parties, and must be respected in all circumstances.
c) social dimension: the worker is not simply an operator who knows his business and meets their individual needs. It is also to be supportive, with their activity contributes to the maintenance of others, first of all dependents. The recognition of the family dimension of work and wages, it is essential within an order of justice, since it is impossible to separate the person from their family duties.
addition, each worker contributes his effort to secure the general prosperity, which the work must be a bond of union rather than separation and social discord. But This progress is a joint effort should be distributed equitably among all sectors of society, even those who can not contribute to the same extent to the general needs-children, elderly, sick. Of such a requirement, it is still the need to redistribute the wealth produced, especially in the less advantaged.
6. A just wage
From the point of view, the salary takes into account the quality and quantity of goods and services produced by the individual. It's just that the greater complexity and responsibility of work, higher wages appropriate. But, you must also taken into account in meeting the needs of the worker and his family.
The Constitution "Gaudium et Spes", defined in this way a fair wage, " labor remuneration should be such that allows the man and his family a decent life on the material, social, cultural and spiritual level, taking present job and the productivity of each, and the conditions of the company and the common good. "(GS, 67)
In more detail, a fair wage should be composed of three complementary elements:
i) The share of meeting the needs of the worker . This item is directly related to the acquisition of consumer goods and services essential to the life of the worker and his family.
ii) The share of social security . The contribution made by the employer to contribute to the cost of labor in social welfare and its social-work-health, is strictly speaking a deferred salary.
iii) The share of savings . No capacity to save, there is no possibility of progress, at best, the employee will maintain their status or level achieved.
Therefore, it is necessary remember, as did John Paul II in an encyclical devoted to human work - "Laborem Exercens" - a principle always taught by the Church
" is the beginning of the priority of labor over capital . This principle directly concerns the process of production, for which the work is always a primary efficient cause, while capital , with all the means of production, a mere instrument or instrumental cause . " (LE, 12)
It is false, then, attributed solely to capital that results from the combined effectiveness of the two factors of production. And Pius XI considered appropriate that the contract of employment should be complemented, as far as possible with a partnership agreement. " In this way, the workers and employees are partners in the domain and in the administration or participate, to some extent, the perceived benefits. "(QA, 65)
Sources:
Sacheri, Carlos. "The Church and the social", Bahia Blanca, La Nueva Provincia, 1972. Laje
SJ Henry. "Church and human society", San Miguel, Diego Torres Editions, 1989.
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