RES-2_2013

Vol.III/Nr.2Mai2013/May2013RevistadeEconomieSocial

JournalofSocialEconomy

REVISTADEECONOMIESOCIAL

ISSNprint:22480560;ISSNonline22483667

ISSNL=22480560

Revista este editat n parteneriat de ctre Asociaia Alternative Sociale, UniversitateaAlexandruIoanCuzadinIai,AcademiadeStudiiEconomice,BucuretiiUNDP/ProgramulNaiunilorUnitepentruDezvoltareRomnia, n cadrulproiectuluiModeluleconomieisocialenRomnia,laEdituraHamangiu,Bucureti.Scop:

RevistadeEconomiesocialsedoreteafiuncadrudepromovare,reflecieidezbaterea temelorde interespentrudomeniuleconomieisociale.Articolelei studiilepublicate vor reflecta aspecte teoretice, practice i experiene locale, naionale itransnaionale. Sunt ncurajate abordrile inovatoare pentru dezvoltarea economieisociale,reunindperspectiveteoreticedinmediulacademicidecercetarecuperspectivelepracticealeorganizaiilorprofitinonprofit,aleexperilordinntreprinderilesocialeiadministraie.

Toate articolele trimise vor fi supuse unui proces de recenzare (peergroupreview).Revistaaparedecincioripean,n500deexemplare/numr.

Copyright:

Responsabilitatea coninutului articolelor revine, n ntregime, autorului (autorilor). Autorul care trimite unmanuscris (care este indicat pentru coresponden, ncazulsemnriidectremaimuliautori)areresponsabilitateadeaseasiguractrimitereasprepublicare/publicareaafostncuviinatdetoiautorii.Este,deasemenea,responsabilitateaautoruluideaprimiacceptul instituieideprovenienpentrupublicare, dac acesta i este solicitat. Corespondena legat de un manuscris va fipurtatcuautorulcarevatrimitetextul,dacnuexistspecificat,delanceput,oaltsolicitaredinparteasemnatarilorarticolului.

Autoriivoraveanvedereaudienainterdisciplinarimultinaionalatuncicndiredacteazcontribuia.Trebuieavutenvedereimplicaiileanalizeipentrucititoriidin alte domenii, alte ri i alte discipline. Prezentarea stereotip a indivizilor i agrupurilorsocialevafievitat.

Articolelevorconinenumrulspecificatdecuvinte,inclusivrezumatul,cuvintelecheie,noteleibibliografia,nfunciedetipularticolului:studiiteoreticeiempirice:50007000 cuvinte; descrieri de experiene i bune practici: 18002200 cuvinte;recenzii:8001200cuvinte.

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JOURNALOFSOCIALECONOMY

ISSNprint:22480560;ISSNonline22483667

ISSNL=22480560

ThejournaliseditedinpartnershipbyAlternativeSocialeAssociation,AlexandruIoanCuzaUniversity, Iai,TheBucharestAcademyofEconomicStudiesandUnitedNationsDevelopmentProgrammeRomania,intheproject:SocialEconomymodelinRomania,HamangiuPublishingHouse,Bucharest.Aims:

The Journal of Social Economy is intended as an opportunity for promoting,reflectinguponanddebatingvarioustopicsintheareaofsocialeconomy.Thearticlesandstudiespublishedherereflecttheoreticalandpracticalissues,aswellasinstancesof local, national and transnational experience. Our journal encourages innovativeinterdisciplinary and crossdisciplinary approaches to social economydevelopment,connecting the theoretical views of the academic and research world with thepracticaloutlookofferedbyforprofitandnonprofitorganizations,socialenterprisesandadministrationexperts.

Allsubmissionswillundergoapeergroupreviewprocess.Thejournalispublishedfivetimesperyear.Numberofcopies/issue:500copies.Anyviewsexpressedinthispublicationare theviewsof theauthorsandarenottheviewsof theeditorsorpublishinghouse.Copyright:

Submissionofamanuscriptimpliesthattheworkdescribedhasnotbeenpublishedbefore(exceptintheformofanabstractoraspartofapublishedlecture,orthesis),thatitisnotunderconsiderationforpublicationelsewhere.Theauthor(authors)has(have)thefullresponsibilityofthearticlescontent.Thesubmitting(Corresponding)authorisresponsibleforensuringthatthearticlespublicationhasbeenapprovedbyalltheothercoauthors.Itisalsotheauthorsresponsibilitytoensurethatthearticlesemanating from a particular institution are submitted with the approval of thenecessary institution. Only an acknowledgment from the editorial office officiallyestablishesthedateofreceipt.Furthercorrespondenceandproofswillbesenttothecorrespondingauthor(s)beforepublicationunlessotherwiseindicated.

Theauthorsshouldtakeintoconsiderationtheinterdisciplinaryandmultinationaladdressabilitywhentheywritetheirworks.Theyshouldalsotakeintoconsiderationtheimplicationsoftheanalysisforthereadersfromotherstudyareas,othercountriesand other subjects. The stereotypical presentation of individuals and social groupsshouldbeavoided.

The articles will contain the specified number of words including the abstract,keywords,notesandreferences:theoreticalstudies:50007000words;empiricalstudies:50007000words;describedexperiencesandbestpractices:18002200words;bookreviews:8001200words.

Thetextshouldnothavealreadybeenpublishedorsenttoanotherpublication.Iftheauthorhasasimilararticlepublished,he/sheshouldspecifythis.

CONSILIULTIINIFICIEDITORIALMichaelCernea,UniversitateaGeorgeWashington,SUA;NicuGavrilu,UniversitateaAlexandruIoanCuzadinIai,Romnia;CtlinGhinraru,INCSMPS,Bucureti,Romnia;SilviuNegu,AcademiadeStudiiEconomice,Bucureti,Romnia;MarianaIoviu,AcademiadeStudiiEconomice,Bucureti,Romnia;VasileIan,UniversitateaAlexandruIoanCuzadinIai,Romnia;Pobeda Loukanova, Institutul de Cercetri Economice, Veliko Turnovo University,Bulgaria;CtlinLuca,AsociaiaAlternativeSociale,Romnia;AntonioMaturo,Universitatea`GabrieleD`Annuzio`ChietiPascara,Italia;MonaMariaPivniceru,JudectorlaCurteaConstituionalaRomniei;MariusCristianNeacu,AcademiadeStudiiEconomice,Bucureti,Romnia;LiviuOprea,CentruldeEticiPoliticideSntate,Iai,Romnia;NadjiRahmania,UniversitateaLillel,Frana;AdinaRebeleanu,UniversitateaBabeBolyai,ClujNapoca,RomniaSimona Stnescu, Academia Romn/ICCV; Programul Naiunilor Unite pentruDezvoltare,RomniaConiuTiberiuoitu,UniversitateaAlexandruIoanCuzadinIai,Romnia;DanielaVrjan,AcademiadeStudiiEconomice,Bucureti,Romnia.

EditorefDanielaTatianaoitu,UniversitateaAlexandruIoanCuzadinIai,Romnia

MembriAdrianaDobo,AsociaiaAlternativeSociale,Romnia;VictoriaCanr,AsociaiaAlternativeSociale,Romnia;GetaMitrea,UniversitateaAlexandruIoanCuzadinIai,Romnia;AdrianKanovici,AcademiadeStudiiEconomice,Bucureti,Romnia.

Adresa redaciei: Asociaia Alternative Sociale, Str. Cuza Vod nr. 8A, Iai 700036,Romnia,[email protected];Tel:0332/405.475/Fax:0332/405.477;AdresaEditurii:Hamangiu,Str.ColonelCorneliuPopeia,Nr.36,Sector5,Bucureti;www.hamangiu.ro

Revista de Economie Social este indexat n CEEOL, IndexCopernicus iSCIPIOidisponibilonlinecuaccesgratuitlaadresa:http://profitpentruoameni.ro

Contribuiile pentruRevista deEconomie Social pot fi trimise continuupeadresaredaciei.

DateledeapariieaRevisteideEconomieSocial:28februarie,15mai,31iulie,31octombriei15decembrie.

SCIENTIFICANDEDITORIALBOARDMichaelCernea,TheGeorgeWashingtonUniversity,USA;NicuGavrilu,AlexandruIoanCuzaUniversityIasi,Romania;CtlinGhinraru,INCSMPS,Bucharest,Romania;SilviuNegu,TheBucharestAcademyofEconomicStudies,Romania;MarianaIoviu,TheBucharestAcademyofEconomicStudies,Romania;VasileIan,AlexandruIoanCuzaUniversity,Iasi,Romania;PobedaLoukanova,InstitutforEconomicResearch,VelikoTurnovo,Bulgary;CtlinLuca,AlternativeSocialeAssociation,Romania;AntonioMaturo,University`GabrieleD`Annuzio`ChietiPascara,Italy;MonaMariaPivniceru,JudgeonTheRomanianConstitutionalCourt;MariusCristianNeacu,TheBucharestAcademyofEconomicStudies,Romnia;LiviuOprea,CentreofEthicsandHealthPolicies,Iai,Romania;NadjiRahmania,lUniversitdeLillel,France;AdinaRebeleanu,BabeBolyaiUniversity,ClujNapoca,RomniaSimonaStnescu,RomanianAcademy/RIQL;UnitedNationsDevelopmentProgrammeRomaniaConiuTiberiuoitu,AlexandruIoanCuzaUniversity,Iasi,Romania;DanielaVrjan,TheBucharestAcademyofEconomicStudies,Romnia.

EditorinChief

DanielaTatianaoitu,AlexandruIoanCuzaUniversity,Iasi,RomaniaMembers

AdrianaDobo,AlternativeSocialeAssociation,Romania;VictoriaCanr,AlternativeSocialeAssociation,Romania;GetaMitrea,AlexandruIoanCuzaUniversity,Iasi,Romania;AdrianKanovici,TheBucharestAcademyofEconomicStudies,Romania.

Address: Alternative Sociale Association, no.8A Cuza Voda Street, Iasi 700036,Romania,[email protected];Phone:0332/405475;Fax:0332/405477Publishing house: Hamangiu, Colonel Corneliu Popeia Str., No. 36, District 5,Bucuresti;www.hamangiu.ro

JournalofSocialEconomy iscovered inCEEOL, IndexCopernicusandSCIPIOandavailableonlinewithopenaccess,on:http://profitpentruoameni.ro

Theauthorscansendtheircontributionscontinuouslytoeditorialandeditorsaddress.

JournalofSocialEconomyispublishedon:28thFebruary,15thMay,31thJuly,31thOctoberand15thDecember..

CUPRINS

ECONOMIASOCIAL.PERSPECTIVETEORETICEDimensiunilemunciiumanocretineiefecteleeisocialeieconomiceIosifEnoae____________________________________________________________3

Responsabilitateasocialauniversitilor.RolulpersonaluluidinfrontofficeAlinaMineaTrocin___________________________________________________40

ECONOMIASOCIAL.PERSPECTIVEEMPIRICEEconomiasocialformdeincluziuneidereactivareamunciincontextulcrizeiactualeCameliaMedeleanu__________________________________________________77

SoluiidefinanaredurabilasistemuluidesntatedinRomniaSorinGabrielAnton_________________________________________________102

ECONOMIASOCIAL.ORGANIZAIIIPRACTICIAfacerilesocialenEuropa.Delabncilaantreprenoriatsocial.InterviucuDl.FranzKarlPrller,FundaiaERSTEdinAustriaDorianIlie ___________________________________________________________125

Antreprenoriatulsocialesteosoluiepetermenlung.InterviucuDoamnaMonaNicolici,ManagerrelaiicomunitarencadrulPetromDorianIlie ___________________________________________________________141

InterviucuDomnulMassimoPollio,ConsululGeneralOnorificalRomnieilaGenovaAlexandruOvidiuBufnil,OanaDumitrescu_______________________161


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coaladevarneconomiesocialGetaMitrea__________________________________________________________182

RECENZIIProfitpentruoameni.Raportdedeschiderencadrulproiectului:ModeluleconomieisocialenRomnia,Autori:SimonaStnescu(coord.),RomeoAsiminei,OctavianRusu,DanielaVrjanAlexandraGeorgianaPoenaru ___________________________________191

Ghiddebunepracticindezvoltareantreprinderilorsocialepentrucomunitilederomi,Autor:ClaudiaPetrescuAdrianaNegu_______________________________________________________203

SprijinpentrudezvoltareaeconomieisocialencomunitimultietnicedinregiunilededezvoltareNordVestiCentrudinRomnia,Autori:MirceaComa,OlimpiaMoteanuCristinaRamonaTudos ___________________________________________211

mbuntireaincluziuniisocialeprineconomiasocial.identificareacelormaibunepracticiiinovaiisociale,Autori:VictorNicolescuet.allMihaelaPitea________________________________________________________219

RECOMANDRIPENTRUAUTORI____________________________________227

SUMMARY

SOCIALECONOMY.THEORETICALPERSPECTIVESThehumanChristiandimensionsofworkanditssocialandeconomicaleffectsIosifEnoae__________________________________________________________21

Thesocialresponsibilityofuniversities.TheroleofthefrontofficepersonnelAlinaMineaTrocin___________________________________________________57

SOCIALECONOMY.EMPIRICALPERSPECTIVESSocialeconomyaformofinclusionandofreactivatingoflaborinthecontextofthecurrentcrisisCameliaMedeleanu__________________________________________________89

SustainablefinancingsolutionsfortheRomanianhealthsystemSorinGabrielAnton_________________________________________________113

SOCIALECONOMY.ORGANISATIONSANDPRACTICESDoingsocialbusinessinEurope.Frombankstosocialentrepreneurship.InterviewwithMr.FranzKarlPrller,ERSTEFoundationfromAustriaDorianIlie ___________________________________________________________133

Socialentrepreneurshipisalongtermsolution,interviewwithMrs.MonaNicolici,CommunityrelationsmanageratPetromDorianIlie ___________________________________________________________151

InterviewwithMr.MassimoPollio,HonoraryGeneralConsulofRomaniaatGenevaAlexandruOvidiuBufnil,OanaDumitrescu_______________________172


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TheSummerschoolinSocialEconomyGetaMitrea__________________________________________________________185

BOOKREVIEWSProfitForPeople.Openingreportwithintheproject:ThesocialeconomymodelinRomania,Authors:SimonaStnescu(coord.),RomeoAsiminei,OctavianRusu,DanielaVrjanAlexandraGeorgianaPoenaru ___________________________________197

GuidelinesforGoodPracticesonSettingUpSocialEnterprisesforRomaCommunities,Author:ClaudiaPetrescuAdrianaNegu_______________________________________________________207

SupportforthedevelopmentofsocialeconomyinthemultiethniccommunitiesfromthedevelopmentregionsNorthWestandCentreofRomania,Authors:MirceaComa,OlimpiaMoteanuCristinaRamonaTudos ___________________________________________215

Improvementofsocialinclusionthroughsocialeconomy.Identifyingthebestpracticesandsocialinnovations,Authors:VictorNicolescuet.allMihaelaPitea________________________________________________________223

RECOMMENDATIONSFORAUTHORS________________________________209

Economiasocial.Perspectiveteoretice

Socialeconomy.

Theoreticalperspectives

DIMENSIUNILEMUNCIIUMANOCRETINEIEFECTELEEISOCIALEIECONOMICE

IosifEnoae[1]RezumatCrizaactual,careafecteazmultevalori fundamentalealesocietii,paresse fiextinsiasupraconceptuluidemuncuman.Aceastrealitate,aprutodatcuomul, este esenial: pentru existenaomului, ntructprinmuncomul i poateasigura cele necesare pentru viaa cotidian; pentru dezvoltarea umanitii sale;pentru progresul social i economic i pentru realizarea unor valori perene itranscendente. Avnd o att de mare importan pentru existena i mplinireaomului, ca persoan individual i camembru al societii umane, am consideratoportunabordareaproblematiciimuncii n luminadoctrinei socialecretine.Amanalizat,mai nti, subiectulmunc n luminarevelaieibiblice, iarapoi ncadruldocumenteloroficiale aleMagisteriului eclezial.Doctrina cretin n ansamblul einearatcmunca,aceastrealitateexistenialaomului,esteovocaie,odatorie,onecesitateiundrept.Prinmunc,persoanaumanimanifestpropriaidentitate,idezvluiepotenialitileicapacitilesale,imreteabilitileiimanifestcreativitatea. Munca, n complexitatea ei, ne dezvluie dimensiunile ei proprii:subiectiv i obiectiv. Cunoaterea adecvat a problematiciimuncii duce la aprareaei,caundreptfundamentalilapromovareaei,caovaloarenecesarpentrubinelentregiiumaniti.

Cuvintecheie:muncauman,datorie,necesitate,drept,dimensiunesubiectiv.

1.Muncanrevelaiabiblic

PrimulTestamentnil prezintpeDumnezeu n calitatedeCreatoratotputernic (cf. Gen 2,2; Iob 3841; Ps 147), care, dndui omului,chemat la existen, demnitatea de persoan, l invit s lucreze pmntul(cf.Gen2,56)ispzeascgrdinaEdenuluincarelaaezat(cf.Gen2,15).

[1] Conf. univ. dr. pr., Departamentul Teologie RomanoCatolic al Facultii deTeologie RomanoCatolic, Universitatea Alexandru Ioan Cuza din Iai, Bd. Carol I,nr.11,700506.Tel:0742670940,email:[email protected].


4 Vol.IIINr.2/2013

Creatorul ncredineaz primei familii umanemisiunea de a lua nstpnire pmntul i toate fiinele vii (cf.Gen 1,28). ns este foarteimportant de reinut c stpnirea omului peste tot ceea ce a creatDumnezeu i asupra celorlalte fiine vii nu trebuie s fie fr discernmnt:nicicuoautoritatediscreionar,niciarbitrarinicinechibzuit;dincontra,omultrebuiescultiveispzeascpmntul(cf.Gen2,15) i siexerciteautoritateasuveranasupra tuturorcreaturilor inferioare lui, dar cu spirit de responsabilitate, recunoscnd ctoatesuntundarpreiosoferitluidectreCreator.Acultivapmntulnseamn, pentru om, a nul lsa n paragin; al stpni nseamn aaveagrijdeel,altratacurespectuldatoratunuibuncenuiaparine,ciiestedatsprealgestionacuchibzuininelepciune.Conformplanului eterndivin, realitile create, bune n sine, exist

pentru folosul omului, adic spre mplinirea lui.Mreia i misiuneanobil a omului o descoperim n cuvintele psalmistului care, extaziat,exclam: Ceesteomul, c tegndeti la el, sau fiulomului, cl iei nseam? Lai fcut cu puinmaimic dect pe ngeri, lai ncununat cucinsteimreie.Iaidatnstpnirelucrrileminilortale,toateleaipuslapicioarelelui(Ps8,57).Muncaesteo realitate care aparine condiiei originare aomului i

precede cderea acestuia n pcat; ,,din acest motiv nu este nici pedeaps i nici blestem (Consiliul Pontifical Pentru Dreptate i Pace,2007,p.218).Munca vadeveni, pentruom, oboseal i pedeapsdin cauzapca

tuluisvritdeAdamiEva,pcatcarevantreruperaportuliniialdearmonie dintre oameni i Dumnezeu (cf. Gen 3,68). Primii oameni,refuznd s se supun poruncii divine de a numnca din pomul cunoaterii binelui i rului (Gen 2,17), ba mai mult, voind s fie caDumnezeu (Gen 3,5), ei au vrut s aib stpnire absolut asupratuturor lucrurilor, frasesupuneplanuluieternvoitdeCreator.Dinacel moment, consemneaz autorul sacru, pmntul se rzvrtete incepe s produc spini i mrcini (cf. Gen 3,18; 4,12) i, numai cusudoareafrunii,omulvaputeaobinehrandinpmntulpecarelvalucra (cf.Gen 3,17.19). Chiar i dupdramaprimului pcat, planul luiDumnezeu rmne neschimbat: omul continu s fie cultivatorul pmntuluiiprotectorulresponsabilaltuturorcelorcreate.


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Cutoatec,,muncaareunlocdecinste,pentrucesteizvordebogiesau,celpuin,decondiiideviadecenti,ngeneral,esteinstrumentuleficacempotrivasrciei(cf.Prov10,4),totuinutrebuiecedatispiteideaoidolatriza,deoareceneanusepoateaflasensulultimidefinit al vieii (Consiliul Pontifical Pentru Dreptate i Pace, 2007,p.218).Estectsepoatedeadevratc,,muncaesteesenial,nsnumunca,ciDumnezeuesteizvorulvieiiiscopulomului(ConsiliulPontifical PentruDreptate i Pace, 2007, p. 218), la finalul existenei salepmnteti.Hagiograful,autorulsacrualVechiuluiTestament,dezvluie legtura

esenialdintremuncirepausulsabaticporuncitdeDumnezeu.ntrerupereatotalamunciinziuadeSabatireveleazomuluiperspectivaeliberriitotaledemuncilorienteazspreSabatulvenic(cf.Evr4,910).Ziuadeodihn,stabilitdeporuncadivin,leoferoamenilorposibilitateadeafacememoria[1],[memorialul],tuturoraciunilorminunatesvritedeDumnezeu,[mirabiliaDei],ncepndcucreaiaiculminndcu aciunile salvifice, realizate prin misterul pascal al lui Cristos. Repausul sabatic pentru evrei i cel duminical pentru cretini le permitetuturor si aminteasc de faptul c sunt lucrareaminunat a CreatoruluiiaRscumprtorului(cf.Ef2,10)idenecesitateadealveneraiaimulumiprincultpublic.Planuldivindeaiimpuneomuluirepausulsabaticduminical se dovedete a fi minunat. Deoarece ,,memoria iexperienasabatuluiconstituieunbastiondeaprarempotrivaaserviriiprinmunc,voluntarsauimpusimpotrivaoricreiformedeexploatare,ascunssauevident(ConsiliulPontificalPentruDreptateiPace,2007,p.219).Dupcumnearatrevelaiabiblic,repausulsabatic,pelngfaptul

c asigura posibilitatea participrii la cultul divin i garanta ocrotireacelor sraci,mai avea i funciadeai eliberapeoamenideposibileledegenerrisocialealemuncii.RevelaiabiblicinterpretatnmodautenticdeMagisteriulBisericii

referitor la repausul sabatic semanifest i n nvtura Papei Leon

[1]A facememoriaunuievenimentbiblic nseamnareaduce nmemorierespectivuleveniment,alactualiza,adicalfacehicetnuncprezentieficient,ialtricuaceleaisentimenteiintensitatecucarelautritiexperimentatprimiibeneficiariimartorioculari,devenindprtaibeneficiaralevenimentulsalvific.


6 Vol.IIINr.2/2013

al XIIIlea, primul pontif care a abordat n mod sistematic problemamuncii. Astfel, Papa Leon al XIIIlea a subliniat necesitatea zilei deodihn (repausul n zi de srbtoare) pentrumuncitori (i, n consecin, pentru familie), deoarece aceasta, alturi de religie, ntrerupemonotoniavieiicotidienepentruaneorientactrebunurileceretiisprepracticareacultuluidatoratluiDumnezeu(Vacaru,2012,p.126).

2.Isus,muncitorulinvtorulmuncii

TexteleNouluiTestamentnerelateazviaaiactivitatealuiIsusdinNazaret,FiulntrupatalluiDumnezeu,venitnlumepentruaneartapersonalcumtrebuiesnetrimviaapmnteascpentruanerealizaplenar. El,Maestrul divin, acreditat de ctreTatl su caUnicul nvtoraladevrului,caresafcutntrutotulasemeneanou,adedicatceamaimareparteaanilorsideviapmnteascmunciimanuale,natelierul unui lemnar (Ioan Paul II 1981, p. 591) cel al tatlui suadoptiv,sfntul Iosif (cfMt13,55;Mc6,3),cruia ia fostsupus(cf.Lc2,51). Multe dintre parabolele prin care el i propune nvtura sadivinaratcesteunbuncunosctoralmuncii.Parabolele:semntorului(cf.Mc4,120),avieidevie(cf.In15,18),agruluiianeghinei(cf.Mt 13,2430), a nvodului (cf.Mt 13,4748) i a talanilor (cf.Mt25,1430) nil dezvluie pe Cristos care ne arat importana munciipentruviaauman.Isus,carenenvaspreuimmunca,dacpedeopartellaudpeservitorulcredinciosidestoiniccaresestrduietesmplineascmisiuneancredinatdestpnulsu(cf.Mt24,46),pedealtparte condamncomportamentul servitorului lene, careascundenpmnttalantulprimitdelastpnulsu(cf.Mt25,1430).Isusiprezintmisiuneasacapeolucrareceosvreteimitndu

lpeTatlsu:Tatlmeulucreazpnacum;lucrezieu(In5,17).Elicheampeapostoliisisdevin lucrtori nmarelesecerialDomnului,vestindtuturoroamenilorEvangheliamntuirii(cf.Mt9,3738)iposibilitateaiertriiiareabilitriieterne.Logosul divin, care prin ntrupare ia asumat natura uman i a

devenit nvtorul omenirii, ne nva prin predicile sale s nu nelsm sclavizai de comorile pmntului i nici demuncaprin care le


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putem dobndi. Isus, nelepciunea divin ntrupat, le arat tuturoroamenilor c scopul final al vieii umane nu este ,,a ctiga lumeantreag(Mc8,36),ciaajungelamplinire,ladesvrire,ceeaceestesinonimcuadobndimntuirea, adicbucuria vieii i a fericirii venice,ncompanialuiDumnezeu.Chiar dac comorile pmntului au o anumit valoare, iar pentru

anumite persoane reprezint o valoare absolut de care i ataeazinima i devin sclavii acesteia (cf.Mt 6,1921), totui este bine s nuuitmcacestecomorisunttrectoareinutrebuiesnempiedicenrealizarea noastr transcendent, etern. Isus, nvtorul divin, propune oamenilor un comportament nelept n privina comorilor pmntului:,,adunaivcomorincer,undenicimoliile,niciruginanuledistrugiundehoiinulesapinulefur(Mt6,20).Cretinul, care nelege nvtura luiCristos i realizeaz c como

rilelumiisedobndesccumulttrudisepotpierdeattdeuor,iarlasfritulvieiinuvaluanimiccusine,cciaacumaintratnlume,gol,frsaduccevacuel,totlafelvaplecadinaceastlume,frsiacevacuel,sestrduiete,conformnvturiiaceluiaiMaestrudivin,sadunecomoriveritabilecaresrmnpentruviaavenic.Pentrucretin,muncaiaresensulivaloareaei,aceastanudevinesursdestres i de continu ngrijorare (cf. Mt 6,25.31.34), care s duc latulburarea vieii i la neglijarea dobndirii valorilor eterne, mprialuiDumnezeuidreptateasa(cf.Mt6,33),singurelevalorinecesarenmodabsolutipecarenulevapierdeniciodat(cf.Lc10,4042).,,ntimpulvieiisalepmnteti,Isusmunceteneobosit,svrete

lucrurimreepentruaieliberapeoamenideboal,desuferinidemoarte (Consiliul Pontifical Pentru Dreptate i Pace 2007, p. 220).Ceea ce confermuncii umaneveritabila sanoblee este efortul de aieliberapeoamenideorice formde ru, practicarea fraternitii universalei mprireaechitabilatuturorbunurilorcutoioamenii.Unasemenea stil de a concepe i de a orienta munca ,,inaugureaz pepmnt noua creaie (Consiliul Pontifical Pentru Dreptate i Pace 2007,p.221).ntreagaactivitateumanareomisiunecuadevratnobil.Pelng

faptulctrebuiescerceteze,sdescopereisrevelezeperfeciuneaascunsdecosmos(IoanPaulII,1979,p.257),adicdeuniversulatt


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de bine ordonat, trebuie, de asemenea, sl transforme i sl mbogeascpentrualfaceunspaiuambientaldincencemaiprimitoriagreabilpentruviaaimplinireaumanitii.Muncauman,vzutcaorealitateexistenialanaturiiumane,nu

estedoarosimplparticiparelacreaiadivin,ciiunangajamentresponsabildeaduceaceastcreaielamplinireasaescatologic,adiclaeliberareaeidesclaviarului i la mbrcareaei ngloria nvierii.Vzut n aceast perspectiv, munca uman devinemijloc de transformare ideperfecionarea cretinului,depenetrare ide nsufleirearealitilor pmnteti cu Spiritul lui Cristos (Catehismul BisericiiCatolice,1993,pp.644647).Muncauman,consideratidesfuratnaceastlumin,dezvluiedeplinaumanitateaomului,potenialulsucreativ,ntimpulcltorieisaleistoricespreparusia[1]luiCristos.

3.Vocaiaidatoriaomuluideamunci

Auzimpestetotvorbindusedesprecriz,despreocrizdeoasemenea amploare nct pare c a cuprins aproape toate aspectele vieiiumane.Credc ,,pierdereasemnificaieimunciiumanereprezint,desigur, o component fundamental a crizei prezente, alturi de pierderea sensului vieii. ntrebrile cuprivire lamotivulmuncii se intersecteazcuntrebrilecuprivirelamotivulvieii:cimuncitorivdnmunc numai o fatalitate dur i un simplumijloc pentru ai ctigatraiul,inuunbinepentrucretereapersonalisocial!(Sorge,2010,p.63).Doctrina social a Bisericii cretine ne ofer posibilitatea s nele

gemmaibinedatoriadeamunciivaloareamunciiumane.Munca,deinuestesinguramotivaieavieiiomuluipepmnt,este

o parte integrant a condiiei umane i, de aceea, nici un cretin nupoatesseconsideredispensatdedatoriadeamunci(cf.2Tes3,715).Cretinul,fcndpartedintrocomunitatedefrai,nuipoatepermitenicimcarsgndeascstriascasemeneaunuiparazitpespinarea

[1] Termenul parusia desemneaz cea dea doua venire a lui Isus Cristos de lasfritulveacurilor,mbrcatngloriasadivin,pentruainstauradefinitivmprialuiDumnezeu.


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celorlali(cf.2Tes3,612);maimult,sevastrduisdobndeasccelenecesarevieiisaleiacelorncredinaigrijiilui,muncindcupropriileminiastfel nct,nunumai snuaibnevoiedenimeni (1Tes4,1112), ba chiar s practice caritatea cretin, mprind roadele munciisalecucellipsit(Ef4,28).Nunumaiatt,cretinii,uceniciiluiCristos,suntchemaislimitepeMaestrullor,nceeaceprivetemunca,isdeamrturiebun ipublicdespre convingerile lor cretine fadecei din afar (1Tes 4,12), adic fa de cei care nu fac parte dincomunitateacretin.Cretiniiadevrainuauconsideratniciodatmuncaunopusservile,

adicoactivitatedesclav,cimaidegrabunopushumanum,olucrareuman ce se bucur de o demnitate proprie. Cretinul autentic nunumai c evit mereu lenea pentru c tie c aceasta l mpiedic ndezvoltarea sa uman i l duce la srcie i mizerie, dar i iubetemuncaordonat, care i ntrete trupul i spiritul su (IoanCrizostomul,PG60,p.258).Cretinul,mplininduidatoriasadeamunci,nuselimiteaz si ctige pinea cea de toate zilele numai pentru el, ci,determinat de spiritul caritii divine revrsate n inima lui, se strduieteslslujeascpeCristos,nsemenulsracisioferemncare,mbrcminte, gzduire, ngrijire iprietenie sincer (cf.Mt 25,3536)(Vasile celMare PG 31, pp. 10231027). Cretinul, n calitatea sa deAlteregoChristi,prinactivitateasacontinuscreezeisfacbinele(AmbroziudinMilano,PL16,p.1438).Fiecare persoan care se implic ntro munc asidu particip la

operanelepciuniidivine, nfrumuseeazcreaiaicosmosulcreatdeiubireaTatluiceresc(IrineudinLyon,PG7,pp.12101211).Prinactivitateasa,cretinul trezete forele latentecomunitarei le implicsfavorizeze cretereabinelui comun (TeodoretdinCir, PG83,pp. 625686)ingrijireaiubitoareacelordefavorizai.Muncauman,penetratitransformatdespiritulcretin,primete

o nou viziune. Conformacestei viziuni superioare,munca, povar itotodat rsplat a activitii umane, mai conine i un alt aspect,anume cel esenial religios, care a fost exprimat n mod fericit nformulabenedictin:Oraet labora!.Factorulreligiosconfermunciiumaneospiritualitate nsufleitoarei rscumprtoare.Aceast nrudiredintremuncireligiereflectalianamisterioas,darreal,care


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intervine ntre aciunea uman i cea providenial a lui Dumnezeu(IoanPaulII,1979,p.299).Enciclica Laborem exercens, n lumina viziunii sale personaliste

asupramuncii,afirm:viaaomuluiseconstruietezideziprinmunc,delamuncelobinepropriaidemnitatespecific(IoanPaulII,1981,p. 579).Munca uman, devenit cheia esenial (Ioan Paul II, 1981,p.584)antreguluiedificiusocial,determinnunumaidezvoltareaeconomic,ciiceaculturalimoralapersoanelor,afamilieiiantregiiumaniti.

4.Demnitateaidimensiunilemuncii

Credcnuarfilipsitdeinteressreflectmsuccintasupramunciinfunciedecei careopresteazpentrua nelegemaibinedemnitatea,valoareaidimensiuneaei.timcutoiicpentrusvrireaanumitormuncisunt folositeanimale,unelte,maini,uneori foarteperformanteiroboi.Mgndesclafaptulcncmaisuntfolositeanimalepentruafaceactivitiagricolesaupentruaaveaaccesnanumitezoneinaccesibilepnicelormaiperformantemijloacedetransport;lafaptulcnagricultursefolosescutilajemecanicespecificeacesteiactiviti;lafaptulcnntreprinderi,fabricisaumariuzinesuntfolositemainriicaredecaremaisofisticateimaiperformanteilafaptulcnanumitemedii productive toxice, n realizarea unor activiti foarte grele, caredepesc cumult energiile fizice ale oamenilor sau la realizarea unorpiese foarte fine sunt folosii roboii. Toat aceast for de munc,numit generic mijloace de producie, este programat i dirijat deinteligena uman i constituie instrumente de lucru. Acest ansambluuriadeinstrumentenuareinteligenintrinsec,chiardacvorbimderoboiiceimaiperformani,pecaresuntemtentaisiconsidermmaiinteligenidectoamenii, i acetia sunt concepui, realizai iprogramaide inteligenauman. ntreagamunc,svritdeaceste instrumentedirijatedeinteligenaomului,estetotaldiferitdeaceeasvritdepersoanauman.Muncarealizatprin folosirea tuturor instrumentelor:animalesauutilaje,mainisauroboi,credcoputemnumiinstrumental,nsensulcestesvritdeinstrumenteledeproducie,


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iarmuncaprestatdeom trebuie sonumimuman. Fcndaceastdistincie ntremunca instrumentaliceaumanputemnelegemaibinedemnitateaidimensiunilemunciiumane.Analiznd cu mai mult atenie munca uman vom constata c

aceasta mbrac o dubl dimensiune: una subiectiv i alta obiectiv.Dimensiunea subiectiv amuncii umanene trimite la subiectul care orealizeaz, adic la omul inteligent, capabil s svreasc muncarespectiv.Munca uman, privit n sens subiectiv, este totalitatea activitilor

svritedeinteligenaidecapacitilefizicealeomului,caresefolosetederesurselenecesare,deinstrumenteleitehnicilecerutepentrurealizarea unui produs. Munca, n sens subiectiv, nseamn activitateaomului, fiin inteligent,dinamicicapabils mplineascaciunilecerutedeprocesul deproducie i care corespund ntru totul vocaieisalespecifice:omultrebuiesisupunpmntul, trebuieslstpneasc,deoarececa imaginea luiDumnezeuesteopersoan,adicofiin subiectiv capabil de a aciona n mod ordonat i raional,capabil s decid asupra sa i fiind orientat spre a se realiza pe sinensui. Capersoan, omul este aadar subiect almuncii (IoanPaul II,1981,pp.589590).Munca uman, privit din punct de vedere subiectiv, ne dezvluie

dimensiunea sa stabil, datorit subiectului careo svrete, omul, acruinatureste imuabil. Chiardacmijloaceledeproducie folositedeom,ntroanumitetapadezvoltriisocietiiumane,suntsupusetransformrii i perfecionrii, chiar dac condiiile tehnice, culturale,socialeipoliticesuntattdefluctuante,cutoateacestea,naturaumanrmneinvariabilaceeai.Omulafost,esteivafipersoaninteligentiliber,persoancapabilsraionezeisdecidsingurcuprivirelamodulncareivatriviaaiceactivitatevadesfura.Vzutnaceastlumin,muncaprestatdeomarepropriasademnitatentructmbrac nsi demnitatea subiectului care o svrete, adic demnitatea persoanei umane, iar pentru aceasta noi, pe drept, o numimuman.Dimensiunea de stabilitate a muncii umane nu este dat i nu

depindedeceeacerealizeaz,nmodconcret,omul;nudepindenicide


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rodulmunciiprestateinicidegenuldeactivitatepecareodesfoar,ciexclusivdedemnitateaomului,aceeadefiinpersonal.Muncauman,consideratdinpunctdevedereobiectiv, ,,constituie

aspectul contingent al activitii omului (Consiliul Pontifical PentruDreptateiPace,2007,p.226).Aceastaestemereuinfluenatdecretereacompetenelorprofesionalesaudestagnareaprofesionalcaidefluctuaiileambientuluincaretrieteomulmuncitor.Astfel,seobservapariiaunornoimodalitideaabordaanumiteactivitiproductive, dar i schimbarea condiiilor tehnice, culturale, sociale i chiarpolitice.Analizafcutcuprivireladimensiuneasubiectiviceaobiectiva

muncii umanenearat importanadeosebit a acesteidistincii. ,,Distinciaestedecisivfiepentruanelegecareesteultimulfundamentalvalorii i demnitii muncii, fie avnd n vedere problema unei organizri a sistemelor economice i sociale care s respecte drepturileomului(ConsiliulPontificalPentruDreptateiPace,2007,p.226).Caracterulsubiectivalmunciiumaneiconferacesteiademnitatea

special a omului, demnitate care nu consimte s fie considerat osimplmarf de comercializat sau, pur i simplu, unelement lipsit depersonalitate, folosit la realizarea procesului productiv. Indiferent devaloareaprodusuluirealizatdeactivitateamuncitorului,muncaumanestentotdeaunaexpresiavizibilaeseneifiineiumane,esteun,,actuspersonae(IoanPaulII,1981,p.640),actalpersoanei.Actcaredezvluienaturainteligentiliberangajatapersoaneiumane,nsvrireaaceleiaciuni.Teoriile filosofice generatoare de atitudinimaterialiste, care l dez

umanizeaz pe om, considerndul o simpl materie vie, bun deutilizatca instrumentdeproducie, teoriileantropologice,generatoaredeatitudinieconomiste,carelconsiderpeomdoarosimplfordemunc,bunpentrudezvoltareaicretereaeconomic,aducunmaredeserviciu demnitii muncitorului i muncii prestate de acesta. Asemeneaconcepte filozofice,denaturnddemnitateamuncitorului, reducndul laovaloareexclusivmaterial,tratndulcapeuninstrumentdeproduciesauosimplfordemunc,chiardacvieicontient,conduc la eliminarea esenei muncii umane i a finalitii acesteia,finalitate cu adevrat nobil i profund uman. Ceea ce d valoare i


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semnificaie muncii umane este tocmai persoana uman. Dac omulmuncitorestereificatatuncimuncasvritdeelipierdenobleeaifuncia ei de a fi n slujba dezvoltrii i realizrii plenare a persoaneiumane. Prin urmare,persoana trebuie s constituie adevrata unitatedemsuramuncii:Deoarecenuexistniciundubiucmuncaumanarevaloareasaetic,valoarecareestelegatclaridirectdefaptulccelcareodesfoaresteopersoan(IoanPaulII,1981,p.590).Dacmuncaiprimetedemnitatea,calitateaivaloareaeiceamai

nalt de la subiectul care o svrete, adic de la omul muncitor,nseamnc,,dimensiuneasubiectivamunciitrebuiesaibntietaten faa celei obiective (Consiliul Pontifical Pentru Dreptate i Pace,2007,p.227).ncazulncareacestadevresterespins, iaractivitateasusinuti tehnicileutilizatedevinmai importantedectomul nsui,fiind transformate din aliai ai muncitorului n subminatori sau chiardumani ai demnitii acestuia,munca i pierde semnificaia ceamaiadevratiprofund.Aceastanumaiesteunmijlocdemanifestareademnitii umane i nici un mijloc de realizare plenar a omului, cidevineunmijlocdedezumanizareidesclavizareaacestuia.Este important de reinut cmunca, prin faptul c i are originea,

izvorul n persoana uman, trebuie si gseasc finalitatea npersoanacareosvrete,contribuindlarealizareaei.Fraignoracomponentaobiectivamuncii,estenecesardesubli

niatcaceastatrebuienumaidectsubordonatrealizriiomului,adicsubordonat dimensiunii subiective. Parafraznd cuvintele lui Isus:,,Smbtaestefcutpentruominuomulpentrusmbt(Mc2,27),putemafirma cmuncaestepentruom inuomulpentrumunc i cscopulmuncii,aloricreimuncidesfuratedeomchiardacscaraobinuitdevalorioconsiderceamaideserviciu,maimonoton,bachiarceamaidispreuit, rmnetotdeaunaomul nsui (IoanPaulII,1981,p.592).Afirmndcmuncaestepentruominuomulpentrumuncvrems

spunemcmuncaestedestinatbineluiirealizriiomuluiicomulnutrebuiesdevinsclavulmuncii.Dac inem cont de faptul c persoana uman este constituit s

triascissemplineascntrunmediusocial,atuncinedmseamacmuncapecareomulopresteaziprincareiexprimidentitatea


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saprofund,conineintrinsecodimensiunesocial.Estectsepoatedefiresc faptul camuncaunuimuncitor s se intersecteze cu cea a altoroameni: Astzi mai mult ca oricnd a munci nseamn amunci mpreuncuceilaliiamuncipentruceilali:nseamnafacecevapentrucineva(IoanPaulII,1991,p.832).Suntemcontienicprodusul finitalactivitiiomuluideclaneaz

ooportunitatedentlnireidecrearederelaiiinterumane,precumioocaziefericitdeschimburidevaloriideexperieneumane.inndcontdeacesteaspecte,nedmseamacmuncanupoatefiapreciatlajustaeivaloaredacnulumnconsiderareilaturaeisocial:deoarece, dac nu exist un corp social sau organic, dac o organizaiesociali juridicnuocrotetemersulmuncii,dacdiferitelepridependenteuneledealtelenuseleagntreeleinusecompleteazreciproc, dac, mai ales, nu se ntrunesc ntrun singur trup inteligena,capitalul,munca,activitateaomeneascnupoatedaroade;i,prinurmare, nu va putea fi valorizat exact, nici distribuit dup dreptate,cndnuseinecontdenaturaeisocialiindividual(PiusXI,1931,p.200).Munca a fost i va continua s fie o obligaie, adic o datorie a

omului(IoanPaulII,1981,p.619).,,OmultrebuiesmunceascfiepentrucaaiaporuncitCreatorul,

fie pentru a rspunde la exigenele ntreinerii i dezvoltrii proprieisale umaniti. Munca se prezint ca obligaie moral n relaie cuaproapele,careeste,nprimulrnd,propriafamilie,darisocietateadecare aparine cineva, naiunea, creia i este fiu sau fiic, ntreaga familie uman, al crei membru este: suntem motenitorii muncii degeneraiii,totodat,artizaniiviitoruluituturoroamenilorcarevortridupnoi(ConsiliulPontificalPentruDreptateiPace,2007,p.228).Muncaprestatdeomdezvluie i confirm identitateaprofunda

acestuia i anume aceea de imagine i asemnare cu Dumnezeu. ntimp ce omul devine prin munca sa din ce n ce mai mult stpnulpmntului i tot prinmunc i ntrete stpnirea sa asupra lumiivizibile,rmnenoricesituaieinoricefazaacestuiprocespeliniadispoziiei originare a Creatorului, care continu s fie necesar iindisolubil legat de faptul c omul a fost creat, ca brbat i femeie,dupchipulluiDumnezeu(IoanPaulII,1981,p.586).Identitateade


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persoan confer specificitate activitii omului n universul n caretriete i locuiete. El trebuie s contientizeze c nu este stpnulabsolutallumii,ci,maidegrab,ocrotitoruliperfecionatorulacesteia,n cadrul creia este chemat s fie o imagine vizibil i eficient aCreatoruluisu,prinactivitateapecareorealizeaz.nstrnsrelaiecumunca, suntimijloaceledeproducie,numite

convenionalcapital.Acestapoatefidesemnatprindiferitedenumiri,nfunciedeanumiteaspecte sau componente ale sale: capital financiar,capitalumanicapitalsocial.nconformitatecunvturasocialcretin,trebuiesreinemc

,,datoritcaracteruluisusubiectivipersonal,muncaestesuperioaroricruifactordeproducie:acestprincipiuestevalabilnmoddeosebitn privina capitalului (Consiliul Pontifical Pentru Dreptate i Pace,2007,p.229).

5.Necesitateamunciiumane

Dreptulfundamentalalomuluilamuncesterecunoscuticerutsfie respectat att de Organizaia Naiunilor Unite (Organizaia NaiunilorUnite,1948),ctidenvturasocialaBisericiicretine.Munca este un drept fundamental i un bine pentru om (Conciliul

Vatican II, 1966, pp. 10461047). Aceasta este de o utilitate majorpentruomntructiexprimidentitateauman,idezvoltdemnitateaproprie i l conduce la desvrire. Biserica, prin doctrina sa social,proclam i apr, cu vigoarea autoritii eimorale, valoarea i demnitatea muncii umane nu numai pentru caracterul ei pregnant personalist,ciipentrucestenecesar(LeonXIII,1892,p.128).Muncaeste necesar pentru satisfacerea tuturor exigenelor naturii umane.Astfeleaestenecesar:pentruantemeiaiantreinefamiliaproprie(Ioan Paul II, 1981, pp. 600602); pentru a dobndi o proprietateparticular(LeonXIII,1892,p.103);pentruacontribuilabinelecomunal familiei umane (IoanPaul II, 1981, pp. 618620). Biserica, lund nconsiderare, cu spirit de responsabilitate, misiunea sa de a propuneadevruldesprenecesitateamunciiideadenunaefectelenegativealelipseilocurilordemunc,maialesasuprageneraiilortinere,consideromajulunadevratdezastrusocial(IoanPaulII,1981,p.623).Lipsa


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locurilordemunc,mai alespentrugeneraiile tinere, trebuie s fieoveritabilpreocuparepentrutoateautoritilecaregestioneazordineaeconomic.Anufavorizacrearealocurilordemuncestesinonimcuampiedica dezvoltarea autentic a societii umane, deoarece prinmunc societatea progreseaz i se dezvolt, ndreptnduse spremplinireaei.Muncatrebuiesfieconsideratcaunbunfundamentalaltuturori,

caatare,estenecesarsfiedisponibilpentrutoiceicaresuntcapabilis lucreze. Autoritile nsrcinate s gestioneze eficient buna ordineeconomic i social, n vederea promovrii dreptii i a bineluicomun,trebuiessesimtresponsabilenunumaisasigurelocuridemunc suficiente pentru toi cei care pot i trebuie s lucreze, ci i onormntreag,capabilsasigurebunadezvoltareapersoaneloriasocietii n ansamblul ei. Acea societate, care nu se intereseaz screeze locuri suficiente demunc pentru cetenii si sau ngrdete,mpiedic ori, i mai grav, neag sistematic dreptul unor ceteni lamunc,ajungensituaiacnicinuipoatedobndilegitimareaetic,nicinupoateasigurapaceasocial(IoanPaulII,1991,p.848).Fericitul Pap Ioan Paul al IIlea, n Scrisoarea enciclic Laborem

exercens,vorbetedespregravaresponsabilitateceirevinendomeniulmuncii,patronuluiindirect(IoanPaulII,1981,pp.620622).ncategoria acestui patron indirect, sunt incluse instituii sau persoane responsabile i capabile s gestioneze politica muncii i a economiei nunumailanivelnaional,ciilanivelinternaional.Autoritile de Stat i legitimeaz existena i aciunea etic n

msurancaresuntcapabilesfavorizezeisrealizezebinelecomuni progresul social, prin crearea, pstrarea i creterea locurilor demunc, n conformitate cu numrul cetenilor capabili s lucreze.Constituieunrealobstacol,pecalearealizriiumaneiprofesionaleamultor muncitori i tineri omeri, existena unor situaii socialedeplorabilecumarfi:lipsaunororganismesocialecapabilesformezeiscalificepersoanelefrocupaiesauslerecalificepecelecareaurmasfrunlocdemunc;existenaunorstructurinvechiteiineficientepentru formareaviitorilormuncitori calificaiprecuminivelulridicatdeomaj.


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Persoanele afectate de omaj sau cele caremuncesc numai parialsuntfrustratedeposibilitateadeaidezvoltapropriapersonalitate,nconformitate cu demnitatea lor i risc s fie mpinse la margineasocietii, sdevinvictimealeexcluderiisociale(CatehismulBisericiiCatolice,1993,2436),iarunelechiarpotenialiinfractori.ntructpstrarealoculuidemuncdepindedincencemaimultde

capacitile profesionale (Conciliul Vatican II, 1966, pp. 10871088),instituiile nsrcinatecumisiuneadeeducareideformarea forelordemuncnutrebuiesneglijezeformareaumanitehnologic,necesarmpliniriidatoriilorcerutedeloculdemunc.

6.Muncannobileazomuliproducecretereeconomic

Cred c aputeaprefaa ideile pe care le voi expune n continuareprindoudictoanebinecunoscute:MuncalnnobileazpeomiOmulsfinetelocul.Dinceletratatepnacumampututconstatacmuncaumanareca

protagonistcentralpersoanauman.Omulesteiniiatorul,promotoruli destinatarul final almuncii.Aceast nvtur cretin este formulat i proclamat de Magisteriul Bisericii Catolice astfel: ,,Activitateaomuluipornetedelaomiestenslujbaomului(ConciliulVaticanII,1966, pp. 10541055). Acelai document scoate n eviden efectelebeneficealemunciiasupraomuluiiasuprasocietiiumaneafirmnd:,,De fapt, atunci cnd lucreaz, omul nu transformnumai lucrurile isocietatea,ciseperfecioneazipesinensui.nvamultelucruri,idezvoltcapacitile,iesedinsineisedepete.Oastfeldecretere,dac este bine neleas, este de mai mare valoare dect bogiileexternecaresepotacumula[...].Aceastaestenormaactivitiiumane:sconcordecuadevratulbinealomenirii,dupplanulivoinadivini si permit omului, att ca individ, ct i camembru al societii,cultivarea i mplinirea vocaiei sale integrale (Conciliul Vatican II,1966,pp.10871088).Omulmuncitor,ntimpceprelucreazmateria,omodeleazpentru

ai satisface nevoile sale i o transform nmijloace de dezvoltare iprogres, pentru sine i pentru societatea n care triete, el nsui


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progreseaz i se perfecioneaz, iar acesta este cel mai importantaspect al muncii, care nu trebuie trecut niciodat cu vederea, fiindaspectulesenialalmunciiumane. Iatdecedreptul lamunctrebuieapratirespectat,curesponsabilitate,pentrutoioameniicapabilismunceasc, pentru c acesta este mijlocul cel mai important pentrumplinirea omului muncitor, att acum, n realitatea sa existenialmundan temporar, ct i n viitor, n perspectiva desvririi salecretinetranscendente.Produsulfinitcelmaiimportantivalorosestensuiomulmuncitor,

care sedescoperpe sine n timpulmuncii, progreseazdinpunctdevedereumanifizic.idezvoltcapacitileintelectualeprinfaptulcn timpul efecturii muncii el continu s gndeasc i s caute siperfecionezecunotineleiabilitile.Prinmuncasaasiduiperseverent, neleasca instrumentnecesarieficientpentrudezvoltareaidesvrireasaproprie,caipentruprogresulirealizareasocietiiumane,omulpoatedobndidiferitevirtui,dispoziiinobilesufletetiiabiliti intelectualei fizice.Printroasemeneamuncomulcrete,sedezvolt,sematurizeaz,sennobileazpesineicontribuieeficientlaprogresul material i la nnobilarea ntregii umanitii. Crete i sematurizeaz, n omul muncitor, rbdarea prin efectuarea orelor demunc i suportarea efortului i a oboselii inerente muncii; perseverenanacutanoimodalitidearealizamaibineprodusedecalitatesuperioar; nelepciunea prin organizarea judicioas a muncii, prinfolosirea lamaximuma timpului i dozarea corect a energiilornecesaredesfurriimunciisale.Deasemenea,capacitateadeconcentrareiateniacrescodatcuefectuareamuncii; sedezvoltstpnireadesine i ncrederea prudent n propriile capaciti i talente; estestimulatfortificareaforelorfiziceicretereaabilitilornrealizareamai uoar i de mai bun calitate a produsului muncii; devine maiputernicprieteniaicolaborareacuceilalicolegidemunc;estemaiputernicbucuriadatorieimpliniteiaceeaarealizriidebunuriutilesemenilor spre fericirea lor; devine mai gratificant satisfacia de aputea face fericii pe cei din propria familie, datorit rodului munciiefectuate,bucuriadeaputea fiutil societii ideaputeasusinedinmuncapropriepeceimaisraciimarginalizai.Satisfaciampliniriipersonale,adatorieimpliniteibucuriadeafi

util celorlali duce la o implicare mai responsabil la dezvoltarea


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economic, prin creterea calitii i a bunstrii materiale, pentrusatisfacereanevoilorpersonale,familialeicomunitare.Bunstareaimplicunstandarddeviadecent,normalattlanivel

individual ct i lanivelul ntregii societi.Bunstareaesteo componentesenialasituaieiumane,reflectndunsistemdenevoicorelatcu contextul economicosocial n care se integreaz fiecare om dinperspectivaproprietii,niveluluideconsum,striimaterialfinanciare,ierarhieisocialeiculturale(Vrjan,2012,p.116).nmulirea produselor i creterea calitii acestora pentru binele

ntregii societi, creterea calitii vieii, datorit produselor alimentare, industriale i tehnice, transformarea i nfrumusearea ambientului de via, toate reprezint rodul muncii umane i contribuie larealizareaaceeacespunedictonul:Omulsfinetelocul.Credco concluziepotrivitpentru ncheiereaacestorconsideraii

cuprivirelasensulmunciiumaneiaprogresuluirealizatdeaceastaarputea fi nvtura cretin propus de Conciliul al IIlea din Vaticancareafirmclarurmtoarele: ,,Omulareomaimarevaloareprinceeace este dect prin ceea ce are. De asemenea, tot ceea ce fac oameniipentruadobndimaimultdreptate,ofrietatemailargioordinemai uman n relaiile sociale valoreaz mai mult dect cuceririletehnice. Acestea din urm pot oferi, ntrun fel, materialul pentruprogresul uman, dar singurenu l pot realiza nnici un fel (ConciliulVaticanII,1966,pp.10541055).

Bibliografie

Magisteriuleclezial1. Conciliul Vatican II (1966), Constituia pastoral Gaudium et

spes,66:AAS58,Roma.2. CatehismulBisericiiCatolice(1992),Roma.3. Consiliul Pontifical Pentru Dreptate i Pace (2007), Compendiu

deDoctrinSocialaBisericii,Sapientia,Iai.4. Ioan Paul II (1979), Discurs adresat muncitorilor din centrul

industrialPomezia,ItalianInsegnamentidiGiovanniPaoloII,I,2.5. Ioan Paul II (1979), Scrisoarea enciclicRedemptor hominis, 1:

AAS71,Roma.


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6. Ioan Paul II (1981), Scrisoarea enciclic Laborem exercens, 6:AAS73,Roma.7. Ioan Paul II (1991), Scrisoarea enciclic Centesimus annus, 31:

AAS83,Roma.8. Ioan Paul II (1999), Discurs la Academia Pontifical de tiine

Sociale(25aprilie1997),3:AAS91(1999)139140.9. IoanPaul II(1999),MesajcuocaziaZileimondialeaPcii1999,

8:AAS91,Roma.10. Leon XIII (1892), Scrisoarea enciclic Rerum novarum: Acta

LeonisXIII,11,Roma.11. PiusXI(1931),ScrisoareaenciclicQuadragesimoanno:AAS23,

Roma.Autori,Organizaii1. AmbroziudinMilano,DeobituValentinianiconsolatio,62:PL16,

1438.2. AtanaziudinAlexandria,VitaS.Antonii,c.3:PG26,846.3. Sorge Bartolomeo (2010), Introducere n doctrina social a

Bisericii,Sapientia,Iai.4. Ioan Crizostomul, Omilie despre Fapte, n Acta Apostolorum

Homiliae35,3:PG60,258.5. IrineudinLyon,Adversushaereses,5,32,2:PG7,12101211.6. TeodoretdinCir,DeProvidentia,Orationes57:PG83,625686.7. VasilecelMare,Regulaefusiustractatae,42:PG31,10231027.8. Vacaru,N.E.(2012),Familia nnvturasocialaPapeiLeonal

XIIIlea.RevistadeEconomieSocial,vol.II,nr.5,pp.114128.9. Vrjan, D. (2012), Economia i protecia social n relaie cu

srcia.Dateiopinii.RevistadeEconomieSocial,vol.II,nr.3,pp.115127.10. ONU(1949),DeclaraiaUniversalaDrepturilorOmului,Art.23.

THEHUMANCHRISTIANDIMENSIONSOFWORKANDITSSOCIALANDECONOMICALEFFECTS

IosifEnoae[1]AbstractThecurrentcrisisthatisaffectingmanyfundamentalofthevaluesofsocietyseemsto have extended also on the concept of human labor. This reality thatwasborntogetherwithmanisessential:fortheexistenceoftheman,becausethroughworkthemancanensurethenecessarythingsforhiseverydaylife;forthedevelopmentofhishumanity; for thesocialandeconomicprogressand for theachievementofsome eternal and transcendent values. Having such a great importance for theexistenceandthe fulfillmentof theman,asan individualandasamemberof thehuman society, we have considered that it is advisable to approach the issue oflaborinthelightoftheChristiansocialdoctrine.Wehaveanalyzedfirstofall thesubjectofwork in the lightof theBiblical revelation,and thenwithin theofficialdocumentsof theEcclesialMagisterium.TheChristiandoctrineasawholeshowsusthatwork,thisexistentialrealityoftheman,isavocation,aduty,anecessityandaright.Throughwork,thehumanpersonexpressestheirownidentity,revealstheirpotential and capacities and manifests their creativity. Work, in its complexity,reveals its own dimensions: subjective and objective. To adequately know thematterofworkleadstodefendingit,asbeingafundamentalrightandtopromotingit,asbeinganecessaryvalueforthewelfareoftheentirehumankind.

Keywords:humanlabor,duty,necessity,right,subjectivedimension.

1.WorkintheBiblicalrevelation

TheNewTestamentpresentsGodasanalmightyCreator(cf.Gen2,2;Job 3841;Ps 147),who, giving to theman, called to live, dignityas aperson, invites him towork the land (cf.Gen 2,56) and to guard thegardenofEdenwherehewasplacedinto(cf.Gen2,15).

[1]Assoc.Prof.Ph.D.,Pr.,DepartmentofRomanoCatholicTheologyoftheFacultyofRomanoCatholic Theology, University Alexandru Ioan Cuza from Iai, 11, Carol IBoulevard,700506.Tel:0742670940,email:[email protected]


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The Creator entrusts the first human family the mission to takepossessionoftheentirelandandalllivingbeings(cf.Gen1,28).Butitisvery important to remember that the dominion of the man overeverythingthatGodhascreatedandovertheotherlivingbeingsmustnot be donewithout discernment: and notwith a discretionary, arbitraryorrecklessauthority;onthecontrary,themanmustcultivateandguardtheland(cf.Gen2,15)andexerthissovereignauthorityoverallthecreaturesthatareinferiortohim,butwithaspiritofresponsibility,recognizing the fact that these are all preciousgiftsoffered tohimbythe Creator. Cultivating the land means, for the man, to not leave itabandoned; to possess itmeans to take care of it, to treat itwith therespectowed toagood thatdoesnotbelong toyou,but it is given toyouforabalancedandwisemanagement.According to the divine plan, the created realities, good in them

selves, exist for the use of man, meaning for his fulfillment. Thegrandiosityandthenoblemissionofthemancanbediscoveredinthewordsofthepsalmist,who,inecstasy,exclaims:Whatismankindthatyou are mindful of them,human beings that you care for them? Youhavemadethemalittlelowerthantheangelsandcrownedthemwithgloryandhonor.Youmadethemrulersovertheworksofyourhands;youputeverythingundertheirfeet(Ps8,57).Work is a reality that belongs to the primary condition of theman

and precedes his falling into sin; this is the reason there is nopunishment and no curse (Pontifical Council for Justice and Peace,2007,p. 218).Work shall become, for theman, tiredness andpunishment because of the sin committed by Adam and Eve, a sin that hasinterrupted the initial relationshipofharmonybetweenmenandGod(cf.Gen3,68).Thefirsthuman,refusingtoobeythedivineordertonoteatfromthetreeoftheknowledgeofgoodandevil(Gen2,17),evenmore, they wanted to be like God (Gen 3,5), they wanted to haveabsolute possession on all things, without obeying the eternal plandesiredbytheCreator.Fromthatmoment,thesacredauthorwrites,theearthrebelsandstartsproducingthornsandthistles(cf.Gen3,18;4,12)andonlywiththesweatofthebrow,themanwillbeabletoobtainfoodfromthelandthathemustwork(cf.Gen3,17.19).Evenafterthedramaofthefirstsin,theplanofGadremainsunchanged:themancontinues


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tobethecultivatorofthelandandtheresponsibleprotectorofallthatwascreated.Althoughworkishonorable,becausediligenthandsbringwealthor

at least, bring the conditions for a decent life and, in general, are theefficientinstrumentagainstpoverty(cf.Prov10,4),wemustnotgiveinthetemptationtoworshipit,becausewecannotfindinittheultimateanddefinitesenseoflife(PontificalCouncilforJusticeandPeace,2007,p. 218). It is very true that work is essential, but not onlywork, butGodisthespringoflifeandthepurposeofman(PontificalCouncilforJusticeandPeace,2007,p.218),attheendofhisearthlyexistence.The hagiographer, the sacred author of the Old Testament, reveals

theessentialconnectionbetweenworkandthesabbaticalrestorderedbyGod.Thetotal interruptionofworkduringtheSabbathdayrevealsto man the perspective of total release from work and directs himtowardstheeternalSabbath(cf.Evr4,910).Thedayofrest,establishedthroughthedivineorder,providestopeoplethepossibilityofremembering[1], [the memorial], all the wonderful actions made by God,[mirabilia Dei], starting with the creation and culminating with thesalvific actions, achieved through the Pascal mystery of Christ. ThesabbaticalrestfortheJewsandtheSundayrestfortheChristiansalloweveryonetorememberthefactthattheyarethewonderfulworkoftheCreator and of the Redeemer (cf.Ef 2,10) and to be reminded of thenecessity toworshipHim and thankHim through a public ritual. ThedivineplanthatconstrainsthemantohavethesabbaticalSundayrestturnsouttobewonderful.Becausethememoryandtheexperienceofthe Sabbath represents a defense bastion against labor vassalage,voluntary or imposed and against any formof exploitation, hiddenorobvious(PontificalCouncilforJusticeandPeace,2007,p.219).As theBiblical revelations shows to us, the sabbatical rest, besides

thefactthat itwasensuringthepossibilitytoparticipatetothedivineritual and was guaranteeing the protection of the poor, also had the

[1]TomakethememoryofaBiblicaleventmeanstobringthateventintomemory,

tobringituptodate,meaningtomakeithicetnuncpresentandefficient,andtoliveitwith the same feelings and the same intensity that the first beneficiaries andeyewitnesseshaveexperienced,becomingapartofandabeneficiaryofthesalvificevent.


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function to release people from the possible social degenerations ofwork.Biblical revelation authentically interpreted by the Magisterium of

the Church on sabbatical rest is manifested in the teaching of PopeLeonXIII,thefirstpontiffwhosystematicallyaddressedthelaborissue.Thus, Pope Leon XIII has emphasized the necessity of the day of rest(repose during the holiday) forworkers (and in consequence, for thefamily),because this, togetherwithreligion,disrupts themonotonyofdaily life in order to guide towards the heavenly goods and towardspracticingthecultownedtoGod(Vacaru,2012,p.141).

2.Jesus,theworkerandtheTeacherofwork

The texts of the New Testament tell us the life and the activity ofJesus from Nazareth, the incarnated Son of God, who came into theworldtoshowuspersonallyhowtoliveourearthlylifeinordertogetplenaryfulfillment.Him,theDivineMaster,accreditedbyHisFatherasthe Unique Teacher of truth, who became exactly like us, dedicatedmostofhis earthly livingyears tomanual labor, in theworkshopof acarpenter (Pope JohnPaul II, 1981, p. 591), his adoptive father, SaintJoseph (cfMt 13,55;Mc 6,3), towhom hewas obedient (cf. Lc 2,51).Manyof theparables throughwhichheproposesHisdivine teachingsshowthatHeknowworkverywell.Theparables:of thesowerhands(cf.Mc4,120),aofthewineyard(cf.In15,18),ofthewheatandofthetares (cf.Mt 13,2430),of thenet (cf.Mt 13,4748)andof thebagsofgold (cf.Mt 25,1430) reveal Christ who shows us the importance ofworkforthehumanlife.Jesus,whoteachesustocherishwork,ononehand he praises the faithful and assiduous servantwho tries to fulfillthemissionentrusted tohimbyhismaster (cf.Mt 24,46), andon theotherhandcondemnsthebehaviorofthelazyservant,whohidesintheground thebagofgoldhehasreceived fromhismaster (cf.Mt25,1430).JesuspresentsHismissionasaworkthatHeisdoingbyimitatingHis

Father:MyFatherworksuntilnow;Ialsowork(In5,17).HecallstheapostlestobecomeworkersinthegreatharvestoftheLord,preaching


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toeveryone theGospelof redemption (cf.Mt9,3738)and theopportunitytobeforgivenandhaveeternalrehabilitation.The divine logos, who through incarnation has undertaken the

human nature and has become the Teacher of mankind, teaches usthroughHispreachingtonotletourselvesbecomeslavesoftheearth`streasures or of theworkwithwhichwe can acquire them. Jesus, thedivineincarnatedWisdom,showstoallpeoplethatthefinalpurposeofhuman life is not to gain the whole world (Mc 8,36), but to reachfulfillmentandwholeness,andthisissynonymwithacquiringredemption,meaningthejoyoflifeandofeternalhappiness,inthecompanyofGod.Even if the treasuresofearthhavea certainvalue, and for somepeopletheserepresentanabsolutevaluetowhichtheybindtheyheartsand become their slaves (cf.Mt 6,1921), it is good to not forget thatthese treasures are temporary andmust not hinder our transcendentachievement. Jesus, the divine Teacher, proposes to the man a wisebehavior regarding the treasures of the earth:,, But lay up for yourselvestreasures inheaven,whereneithermothnorrustdothcorrupt,andwherethievesdonotbreakthroughnorsteal(Mt6,20).TheChristian,whounderstandstheteachingsofChristandrealizes

thatthetreasuresoftheworldareacquiredwithlotsofworkandcanbeveryeasilylost,andattheendoflifeheshallnottakeanythingwithhimself, because the way he came into this world, naked, withoutbringinganything,thesamewayheshalldepartfromthisworld,withouttakinganythingwithhim,hetries,accordingtotheteachingsofthesamedivineTeacher, togatherreal treasuresthatremainforeternity.For theChristian,workhasa senseandavalue, itdoesnotbecomeasource of stress and continue worry (cf.Mt 6,25.31.34) that leads tounrestandtotheneglectoftheeternalvalues,theKingdomofGodandHis justice(cf.Mt6,33), theonlyvaluesthatarenecessaryinanabsolutewayandthatheshallneverlose.(cf.Lc10,4042).,,Duringhis earthly life, Jesus isworkingrelentlessly,hedoesgreat

thingstofreethepeoplefromsickness,sufferinganddeath(PontificalCouncilforJusticeandPeace,2007,p.220).Whatprovideshumanlaboritsrealnoblesse is the effort to releasepeopleof any formof evil, thepractice of universal fraternity and the equitable sharing of all goodswithallmen.Suchawayofconceivingandofdirectingworkinaugu


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rates the new creation on earth (Pontifical Council for Justice andPeace,2007,p.221).Theentirehumanactivityhasatruenoblemission.Besidesthefact

that itmust search, discover and reveal the perfection hidden by thecosmos (JohnPaul II,1979,p.257),meaningby thesowellordereduniverse, itmustalsotransformitandenrichit inordertomakeitanambient space that ismore andmorehospitable andpleasant for thelifeandforthefulfillmentofhumanity.Humanwork, seenasanexistential realityofhumannature, is not

justthesimpleparticipationtothedivinecreation,butalsoaresponsible commitment to lead this creation to its eschatological fulfillment,meaningtoreleasefromtheslaveryofevilandtoclothitinthegloryofresurrection.Seenfromthisperspective,humanworkbecomesameanof transforming and improving the Christian, of penetrating andenliveningtheearthlyrealitieswiththeSpiritofChrist(CatehismoftheCatholicChurch,1993,644647).Humanwork,consideredandcarriedoutinthisway,revealsthefullyhumanityofman,hiscreativepotential,duringhishistoricaljourneytotheparusia[1]ofChrist.

3.Thevocationandthedutyofmantowork

Weheareverywherepeopletalkingaboutthecrisis;acrisisofsuchamagnitudethatisseemstohaveovercomealltheaspectsofhumanlife.Ibelievethatthe lostof thehumanwork`ssignificancerepresents,ofcourse, a fundamental component of the current crisis, togetherwithlosingthemeaningoflife.Thequestionsregardingthereasonofworkare crossing pathswith the questions regarding the reason of life: somanyworkersseelaboronlyasatoughfatalityandasasimplemeantoearntheirliving,andnotasathingthatisgoodfortheirpersonalandsocialgrowth!(Sorge,2010,p.63).ThesocialdoctrineoftheChristianChurchprovidesthepossibilityto

betterunderstandlaborandthevalueofhumanlabor.

[1]ThetermparusiameansthesecondcomingofJesusChristfromtheendofthe

centuries,clothedinHisdivineglory,inordertofinallyinstitutetheKingdomofGod.


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Labor,althoughitisnottheonlymotivationofman`slifeonearth,isanintegrantpartofthehumancondition,andthisiswhy,noChristiancan be considered exempted from the duty ofwork (cf.2Tes 3,715).The Christian, being a part of a community of brothers, cannot evenallow to think to liveasaparasiteon thebackofothers (cf.2Tes3,612);furthermore,heshalltrytoacquirethethingsnecessaryforhislifeand for the life of the people entrusted to him,workingwithhis ownhands,sothat,not only he does not need anyone else (1Tes 4,1112), but even

practices theChristian charity, sharing the fruitsofhisworkwith thethe ones in need (Ef 4,28). And not just that, the Christians, thedisciples of Christ, are called to imitate their Master regarding work,andtoshowagoodandpublic testimonyabout theirChristianbeliefsfortheoutsideworld(1Tes4,12),meaningforthosewhoarenotpartoftheChristiancommunity.True Christians have never consideredwork to be an opus servile,

meaninganactivity for theslaves,butratheranopushumanum,ahumanworkthatenjoysitsowndignity.TheauthenticChristiandoesnotonlyalwaysavoidsslothbecauseheknowsthishindershishumandevelopment and leads him to misery and poverty, but also loves theorderedwork that strengths his body and spirit (Jon Crizostomul, PG60,p.258).TheChristian,byfulfillinghisdutytowork,doesnotlimittotheearningofhiseverydaybreadjustforhimself,butbeingdrivenbythespiritofdivinecharitypouredintohisheart,hetriestoserveChristthroughhispoorfellowmanandoffershimfood,clothes,housing,careandanhonestfriendship(cf.Mt25,3536)(VasilecelMare,PG31,pp.10231027).TheChristian, as anAlteregoChristi, continues to createand do well (Ambroziu from Milano, PL 16, p. 1438) through hisactivity.Eachpersoninvolvedinanassiduouslaborparticipatesinthework

of divine wisdom, beautifies the creation and the cosmos that werecreated by the Heavenly Father (Irineu from Lyon, PG 7, pp. 12101211).Throughhisactivity,theChristianawakesthelatentcommunityforcesandinvolvesthemtoworkintheadvantageofthecommongood(TeodoretfromCir,PG83,pp.625686)andtothelovingcareofthoseinneed.


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Human work, penetrated and transformed by the Christian spirit,receivesanewvision. According to this superiorvision, labor, aburden and in the same time a reward of human activity, also containsanother aspect, more precisely the essentially religious aspect, whichwasverywell expressed in theBenedictine formula: Oraet labora!.Thereligiousfactorprovidedhumanlaboranenliveningandredeemingspirituality. This kinship between work and religion reflects themysterious,butrealalliancethatintervenesbetweenhumanactionandtheprovidentialactionofGod(JohnPaulII,1979,p.299).The Encyclical Laborem exercens, in the light of its personalized

visionon labor, states: the lifeof theman isbuildeveryday throughlabor, from labor he obtains his own specific dignity (John Paul II,1981, p. 579). Human work, which became the essential key (JohnPaulII,1981,p.584)oftheentiresocialstructure,determinesnotonlythe economic development, but also the cultural and moral developmentofthepersons,ofthefamilyandoftheentirehumanity.

4.Thedignityandthedimensionsofwork

I believe that it would be interesting to briefly reflect on workdependingonthepeoplewhoareperformingitforabetterunderstandingofitsdignity,valueanddimension.Weallknowthatforsomeworksweuseanimals,machineries,whichsometimesareveryhightechandrobots.Iamthinkingofthefactthatanimalsarestillbeingusedfortheagriculturalactivitiesorinordertohaveaccesstocertainareasthatarenor accessible even to thebest powerfulmeansof transportations; tothefactthatinagriculturepeopleusesomemechanicalequipmentspecific for this activity; to the fact that in enterprises, factories or largeplantsareusedmachineries thatarevery sophisticatedand technologized and to the fact that robots are used in certain toxic productiveenvironment,whichverymuchexceedthephysicalenergiesofpeopleorinthemakingofsomeveryfrailpieces.Allthislaborforce,genericallycalled production means, is programmed and directed by the humanintelligence and represent work instruments. This huge ensemble oftoolsdoesnothaveintelligenceinitself,evenifwearetalkingaboutthe


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most performing robots that we are tempted to considermore intelligentthanhumanbeings,theyarealsoconceived,madeandprogrammed by the human intelligence. The entirework performed by theseinstrumentsdirectedby thehuman intelligence, is totallydifferentbytheoneperformedbythehumanperson.Theworkperformedbyusingalltheinstruments:animalortools,machineriesorrobots,Ibelievewecan call it instrumental work, in the sense that it is achieved withproductioninstruments,andtheworkperformedbymanwemustcallithuman.Bymakingthisdistinctionbetweeninstrumentalandhumanworkwe canbetterunderstanddignityand thedimensionsofhumanlabor.Analyzingmoreattentivelyhumanlaborweseethatithasadouble

dimension:asubjectiveandanobjectiveone.Thesubjectivedimensionofthehumanlaborsendsustothesubject

that is doing it,meaning the intelligentman, capable to perform thatwork.Humanlabor,regardedinasubjectivesense, isthetotalityoftheac

tionsaccomplishedbytheintelligenceandbythephysicalcapacitiesoftheman,whouses thenecessary resources, the required instrumentsandtechniquesinordertomakeaproduct.Work,inasubjectivesense,meanstheactivityoftheman,anintelligentbeing,dynamicandcapabletofulfilltheactionsrequiredbytheproductionprocessandthattotallymatchhisspecificvocation:themanmustmakethelandhissubordinate,musttakepossessionofit,becauseheistheimageofGod,heisaperson, meaning a subjective being capable to act in an ordered andrational way, capable of deciding about himself and is orientated towardspersonalfulfillment.Asaperson,themanisthesubjectofwork(JohnPaulII,1981,pp.589590).Humanwork,regardedfromasubjectivepointofview,revealstous

the stable dimension, due to the subject that performs it, the man,whosenature is immutable.Even if theproductionmeansusedby theman, in a certain phase of the human society development, aresubjected to transformationand to improvement,althoughthe technical, cultural, social and political conditions are so much changing,despiteallthese,humannatureremainsalwaysthesame.Themanwas,isandshallbeanintelligentandfreeperson,capableofbeingrational


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andofdecidingonhisownwithregardstothewayheliveshislifeandwhatactivityheshallperform.Seeninthislight,theworkperformedbymanhasitsowndignitybecauseittakesthesamedignityofthesubjectthatperforms thework,meaning thedignityof thehumanbeing, andbecauseofthis,wejustlycallithuman.Thestabilitydimensionofthehumanlaborisnotgivenanddoesnot

dependonwhat themanaccomplishes inaconcreteway;also itdoesnot depend on the fruit of the performedwork or on the type of theperformedactivity,butitdependsexclusivelyonthedignityoftheman,asapersonalbeing.Humanlabor,consideredfromanobjectivepointofview,represents

thecontingentaspectof theman`sactivity(PontificalCouncil for JusticeandPeace,2007,p.226).Thisisalwaysinfluencedbythegrowthoftheprofessionalabilitiesorby theprofessional stagnancyandalsobythe fluctuations of the environment where the workingman lives in.Therefore,weobservetheemergenceofnewwaysofapproachingcertainproductiveactivities,butalsoofachangeinthetechnical,cultural,socialandevenpoliticalconditions.Theanalysismaderegardingthesubjectiveandobjectivedimension

showsus the special importanceof thisdistinction Thedistinction isdecisive either for understandingwhich is the ultimate fundament ofthe value and of the dignity of work, either regarding the matter toorganize the economic and social systems that respect the humanrights(PontificalCouncilforJusticeandPeace,2007,p.226).Thesubjectivecharacterofhumanworkgivestoitthespecialdignity

of thehuman,adignity thatdoesnotagree tobeconsideredasimplemerchandise to be commercialized, or simply an element with nopersonality, used for the accomplishment of the productive process.Regardlessofthevalueoftheproductachievedfromtheactivityofthelaborer,humanworkisalwaysthevisibleexpressionoftheessenceofhumanwork,itisan,,actuspersonae(JohnPaulII,1981,p.640),anactoftheperson,anactthatrevealstheintelligentandfreecommittednatureofthehumanbeinginperformingthataction.Thephilosophical theories thatgeneratematerialisticattitudes that

dehumanizetheman,consideringhimasimplelivematterthatisgoodto be used as a production tool, the anthropologist theories that


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generateeconomistattitudesthatconsiderthemanjustasimpleworkforce, good for the economic development and growth, bring a greatdisservice to the dignity of theworker and to thework he performs.These philosophical concepts, deforming the dignity of the worker,reducing him to an exclusively material value, treating him as aproduction instrumentorasimplework force,although it isaliveandconscious, are leading to the elimination of the humanwork essenceand of its purpose, a purpose that is truly noble and deeply human.What gives value and significance to thehuman labor is precisely thehumanperson.Iftheworkerisreifiedthentheworkheperformslosesitsnoblesseanditsfunctionofbeingintheserviceofthedevelopmentandoftheplenaryfulfillmentofthehumanbeing.Thismeansthatthepersonmustbe the truemeasurementunitof labor: Because there isnodoubtthathumanvaluehas itsethicalvalue,avaluethat isclearlyanddirectly linked to the fact that the oneperforming it is a person(JohnPaulII,1981,p.590).Iflaborreceivesitsdignity,itsqualityanditshighestvaluefromthe

subjectthatperformsit,meaningtheworkingman,thismeansthatthesubjective dimension of work must have priority over the objectivework (Pontifical Council for Justice and Peace, 2007, p. 227). In thecase that this truth is rejected, and the activity endorsed and thetechniquesusedbecomemoreandmoreimportantthanthemanitself,being transformed fromalliesof theworker tounderminingelementsorworse to enemies of his dignity,work loses its truest and deepestsignificance. This is no longer a mean to express human dignity andneither is it ameanof theman`splenary fulfillment,but itbecomesameanofdehumanizingandenslavingtheman.It is important to remember thatwork, due to the fact that has its

origininthehumanperson,mustfinditspurposeinthepersonwhoisperformingit,contributingtohis/herfulfillment.Withoutignoringtheobjectivecomponentofwork,itisnecessaryto

highlightthatithastobesubordinatedimmediatelytothefulfillmentoftheman,whichmeans

that ithastobesubordinatedtothesubjectivedimension:Paraphrasing Saturday ismade for theman,andnot theSaturday for theman(Mc2,27),wecanstatethatworkisforthemanandnotthemanforthe


32 Vol.IIINr.2/2013

workandthatthepurposeofwork,ofanyworkperformedbymanalthough the normal ladder of values may consider it the most ofservice,themostmonotonous,furthermorethemostdespised,itremainsalwaysthemanitself(JohnPaulII,1981,p.592).Bystatingthatworkisforthemanandnotthemanfortheworkwe

wanttosaythatworkisintendedforthegoodandforthefulfillmentofmanandthatmanshouldnotbecometheslaveofwork.Ifwekeepaccountofthefactthatthehumanpersonisformedtolive

and get fulfillment in a social environment, then we realize that theworkamanperformsand throughwhichheexpresseshisdeep identity, inherently contains a social dimension. It is verynormal that thelaborofaworkercrossespathswiththelaborofotherpeople:Todaymore than ever, to work means working together with others andworkingforothers:meansdoingsomethingforsomeone(JohnPaulII,1991,p.832).Weareawarethattheendproductoftheman`sactivitytriggersthe

opportunitytomeetandtocreateinterhumanrelationships,andalsoahappy occasion to exchange values and human experiences. Keepingaccountoftheseaspects,werealizethatworkcannotbeappreciatedatits right value ifwe don`t take into consideration also its social side:because,ifthereisnosocialororganicbody,ifasocialorlegalorganization does not protect the process of work, if the different partsdependentone to theotherdonotbind togetheranddonotmutuallycomplete each other, if, particularly, intelligence, capital, labor do notjointogetherintoonebody,thenthehumanactivitycannotbefruitful;and, as a consequence, it will be impossible to have it accuratelyrenderedvaluableor justlydistributed,when its social and individualnaturearenottakenintoaccount(PiusXI,1931,p.200).Laborwasandcontinuestobeanobligation,whichmeansadutyof

theman(JohnPaulII,1981,p.619).,,ThemanmustworkeitherbecausethisiswhattheCreatorordered

himtodo,eitherformeetingtheexigenciesofcaringanddevelopinghisown humanity. Labor presents itself as a moral obligation in therelationshipwiththefellowman,whois, firstofallhisownfamily,butalsothesocietytowhomsomeonebelongsto,thenationtowhomheorsheisasonoradaughter,theentirehumanfamilythatheisamember


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of:we are the inheritors of thework of generations and in the sametimewearetheartisansofthefutureofallmenthatshallliveafterus(PontificalCouncilforJusticeandPeace,2007,p.228).Theworkperformedbymanrevealsandconfirmshisdeepidentity

and that is of his image and resemblance toGod. While themanbecomes throughhisworkmoreandmore themasterofEarthandalsothroughwork he strengthens his dominion over the visibleworld, heremainsinanysituationandinanystageofthisprocessontheoriginallineorderedbytheCreator,whichcontinuestobenecessaryandindissolublyconnectedtothefactthatthehumanbeingwascreatedasmanandwoman,aftertheimageofGod(JohnPaulII,1981,p.586).Theidentityasapersonprovidesspecificitytotheman`sactivityintheuniversehelivesinaninhabitsin.Hemustbecomeawareofthefactthatheisnottheabsolutemasteroftheworld,butratherheistheprotectorand the improverof it,wherehe is called tobe a visible andefficientimageofhisCreator,throughtheactivitythatheperforms.Incloseconnectionwithworktherearealsotheproductionmeans,

conventionally named the capital. This can be appointed by differentnames, depending on certain of its aspects or components: financialcapital,humancapitalandsocialcapital.InaccordancewiththeChristiansocialteaching,wemustremember

thatbecauseofitssubjectiveandpersonalcharacter,workissuperiortoanyproductionfactor: thisprincipleespeciallyapplieswithregardstocapital(PontificalCouncilforJusticeandPeace,2007,p.229).

5.Thenecessityofhumanlabor

The fundamental right of thehuman towork is recognized and requestedtobeabidedbothbytheUnitedNationsOrganizations(UnitedNations Organizations, 1948), and also by the social teachings of theChristianChurch.Work is a fundamental right and a good thing forman (Council of

VaticanII,1966,pp.10461047).Thisisamajorutilityforthemanbecausethisexpresseshishumanidentity,developshisowndignityandleads him towholeness. The Church, through its social doctrine, proclaimsanddefends,withthevigorofitsmoralauthority,thevalueand


34 Vol.IIINr.2/2013

thedignityofhumanlabor,notonlyforitspregnantpersonalizedcharacter,butalsobecauseitisnecessary(LeonXIII,1892,p.128).Workisnecessarytosatisfyalltheexigenciesofthehumannature.Thereforeitis necessary to: form and take care of the own family (John Paul II,1981,pp.600602);toacquireaparticularproperty(LeonXIII,1892,p.103)40;tocontributetothecommonwelfareofthehumanfamily(JohnPaulII,1981,pp.618620).TheChurch,takingintoconsideration,withaspiritofresponsibility,itsmissiontoproposethetruthonthenecessityofworkandtodenouncethenegativeeffectsofthelackofjobs,especially on the young generations, considers unemployment to be arealsocialdisaster(JohnPaulII,1981,pp.623).Thelackofjobs,especially for theyounggenerations,mustbearealconcern forall theauthorities that manage economical order. Not favoring the creation ofjobsissynonymwiththehindranceoftheauthenticdevelopmentofthehuman society, because through labor the society progresses and develops,goingtowardsitsfulfillment.Workmustbeconsideredasthefundamentalrightofeveryone,and

asa consequence, it isnecessary tobeavailable forall thosewhoarecapableofworking.Theauthoritiesappointedtoefficientlymanagethegoodeconomicandsocialorder,withthepurposeofpromotingjusticeand the commonwelfare,must feel responsible not just for ensuringsufficientjobsforeveryonewhocanandmustwork,butalsoforafulltimeposition, capableofensuringthegooddevelopmentof thepeopleandof thesocietyasawhole.Thesociety thatdoesnotcaretocreatesufficientjobsforitscitizensorobstructs,hindersor,evenworse,systematicallydeniestherightofsomecitizentowork,shallgettothesituation that cannot acquire the ethical legitimacy, neither can ensuresocialpeace(JohnPaulII,1991,p.848).TheGraciousPopeJohnPaulII,intheEncyclicalletterLaboremexer

cens, discusses the serious responsibility that the indirect employer(JohnPaul II,1981,pp.620622)has in theareaof labor. In thecategoryofthisindirectemployer,thereareincludedinstitutionsorpersonsresponsibleandcapabletomanagethepolicyoflaborandofeconomynotonlyatnationallevel,butalsoatinternationallevel.TheStateauthorities legitimate theirexistenceandtheirethicalac

tion to theextent that theyarecapable to favorandachieve thecom


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mon good and the social progress, in accordancewith the number ofcitizens thatare capableofworking.A realobstacle in thewayof thehumanandprofessionalachievementofmanyworkersandyoungunemployedpersonsisrepresentedbytheexistenceofsomepitifulsocialsituations such as: the lack of social organisms capable to train andqualify the unemployed persons or to requalify thosewho lost theirjobs; the existence of some old and inefficient structures to form thefuturequalifiedworkersandalso thehighrateofunemployment.Thepeople affected by unemployment and thosewhowork only partiallyarefrustratedbecausetheydon`thavetheopportunitytodeveloptheirownpersonalities,inconformitywiththeirdignityandfacetheriskofbeingpushedtothemarginofsociety,ofbecomingthevictimsofsocialexclusion (Catehismof theCahtolicChurch,1993,2436), and someofthemcouldevenbecomecriminals.Becausekeepinga jobdependsmoreandmoreon theprofessional

skills (CouncilofVatican II,1966,pp.10871088), the institutionsappointedtoeducateandtotrainthelaborforcemustnotneglectthehuman and technological formation, necessary to fulfill the duties requiredatthejob.

6. Labormakes ennobles theman andproduces economicgrowth

I think I couldpreface the ideas I ampresenting furtheronby twowellknown adages: Labor ennobles theman and Themanmakes theplaceholy. Of those discussed so far, Iwas able to notice that humanlaborhasascentralactor,thehumanbeing.Themanistheinitiator,thepromoterandthefinalreceiverofwork.ThisChristianteachingisformulatedandproclaimedby theMagisteriumof theCatholicChurch inthefollowingway:Theactivityofthemanstartsfromthemanandisintheserviceoftheman(CouncilofVaticanII,1966,pp.10541055).Thesamedocument emphasizes thebeneficial effectsofworkon themanand on the human society, saying: In fact, when the man works, hedoesn`tonlytransformthethingsandthesociety,but also improves himself.He learnsmany things, he develops his

capacities, and he comes out of himself and exceeds himself. Such a


36 Vol.IIINr.2/2013

growth, ifunderstoodwell, isofagreatervalue than theexternal fortunesthatcanbegathered[...].Thisisthenormofthehumanactivity:to be in congruencewith the true good ofmankind, according to thedivineplanandwillandtoallowtheman,asanindividual,andalsoasamember of the society, to cultivate and fulfill his integral vocation(CouncilofVaticanII,1966,pp.10871088).Theworkingman,whileworkingthematter,mouldsittosatisfyhis

needs and transforms it intomeansof development andprogress, forhimselfandthesocietyhelivesin,heisprogressingandimproving,andthis is themost importantaspectofwork,whichmustneverbeoverlooked,beingtheessentialaspectofhumanlabor.Thisiswhytherightto work must be defended and respected with responsibility, for allpeoplewhoarecapableofworking,becausethisisthemostimportantmean of fulfilling the workingman, now in his temporary existentialmundanerealityandalsointhefuture, intheperspectiveofhistranscendentChristianwholeness.The end product which is the most important and valuable is the

working man himself, who discovers himself while performing theworkandprogressesfromahumanandphysicalpointofview.Hedevelopshisintellectualcapacitiesthroughthefactthatwhileperformingtheworkhecontinuestothinkandlookstoimprovehisknowledgeandskills. Through his assiduous and perseverant work, understood as anecessaryandefficienttoolforhisowndevelopmentandcompletenessandalsofortheprogressandthefulfillmentof thehumansociety,themancanacquiredifferentvirtuous,noblestatesofmindandintellectualandphysical abilities.Through suchawork themangrows,develops,matures, and ennoblesand efficiently contributes to thematerial progress and to the ennoblement of the entire human kind. Within theworkingmangrowsandmaturespatiencethroughtheperformanceoftheworkinghoursand through theenduranceof theeffortandof theinherenttirednessofwork;perseveranceofsearchingfornewwaystomakebetterandqualitysuperiorproducts;wisdomthroughthecarefulorganization ofwork, by using time atmaximumand by correctly dividingtheenergiesnecessaryfortheperformanceofhiswork.Also,thecapacity to focus and his attention increase through the activity ofwork; selfcontrol is being developed and a cautious trust in his own


Vol.IIINr.2/2013 37

capacities and talents; the strengtheningof thephysical forceand theintensificationoftheabilitiesarestimulatedinordertoproduceeasierandbetterqualityproducts; the friendshipand the collaborationwiththeother coworkersbecomes stronger; the joyofhaving fulfilled thedutyandofachievingusefulgoodsforourfellowmenandtheirhappinessbecomesgreater;thesatisfactionofmakingthosefromourfamilyhappybecomesmoregratifying,duetothefruitoftheperformedwork,the joyofbeinguseful to the societyandofbeingable to support thepoorandmarginalizedpeoplethroughtheirownwork.Thesatisfactionofpersonalfulfillment,oftheaccomplisheddutyand

the joy of being useful to the others leads to a more responsible involvement in the economic development, through an increase of thequalityandwellbeing, inordertomeettheneedsoftheperson,ofthefamilyandofthecommunity.Wellbeingisaboutadecentlivingstandard,bothfortheindividual

and the entire society. Wellbeing is a defining feature of the humanconditionanditindicatesasystemofneedsconnectedtotheeconomicandsocialcircumstancesinwhichapersonfindsitselfintermsofownership,consumptionlevel,wealth,socialandculturalhierarchy(Vrjan,2012,p.129).Themultiplicationoftheproductsandtheincreasedqualityofthese

fortheentirewelfareofthesociety,theincreaseofthelife`squality,dueto the food, industrial and technical products, the transformation andthe embellishment of the life`s environment, these all represent thefruit of human labor and contribute to the achievement of what thesayingmeans:Themanmakestheplaceholy.Ibelievethatanadequateconclusionforendingtheseconsiderations

regardingthesenseofthehumanlaborandoftheprogressmadebyitcouldbetheChristianteachingproposedbytheSecondCouncilofVatican that clearly states the following: Themanhas a greater valuebywhichheisthanbywhathehas.Also,everythingthatpeopledoinordertoacquiremorejustice,awiderfraternityandamorehumanorderinthesocialrelationshipsvaluemuchmorethanthetechnicalachievements.Theseachievementscanoffer,inaway,thematerialforhumanprogress but they cannot achieve this progress by themselves in anycircumstances(CouncilofVaticanII,1966,pp.10541055).


38 Vol.IIINr.2/2013

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6. Teodoret From Cir,De Providentia,Orationes 57: PG 83, 625686.7. Vasilethegreat,Regulaefusiustractatae,42:PG31,10231027.8. Vacaru,N.E.(2012),FamilyinthesocialteachingsofPopleLeon

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theHumanRights,Art.23.

RESPONSABILITATEASOCIALAUNIVERSITILOR.ROLULPERSONALULUIDINFRONTOFFICE

AlinaMineacs.Trocin[1]RezumatResponsabilitateasocialauniversitilorsenscrienmareatemaresponsabilitiisocialeacomunitii.Unuldintrecelemaiimportanterolurialeinstituiilordenvmntsuperior,pelnggenerareaiaplicarenoilorcunotine,acunoateriingenerali formarearesurselordemuncautohtone,rmnesusinereaobiectiveloreconomieinaionaleaunuistat,dintrecarecelmaicunoscutestegenerareade venituri. Literatura studiat ne demonstreaz c personalul din front officepoate contribui la stabilirea standardelor de funcionare ale instituiilor de nvmnt, n special n ceeacepriveteconinutul curriculei ideprinderile i abilitile ce trebuie induse studenilorpentru aputea concurapentruocupareaunuilocdemunc.Factoriifrenatorinasumarearesponsabilitiisocialei implicareandezvoltareadurabilasocietiipotfilipsaresurselor,managementuldefectuos,conflicteledeintereseilipsainformaiilordatoratproasteicomunicri.Succesulunei companii se datoreaz personalului angajat, care ce poate face tangibil serviciuloferitipoatereducerisculvariabilitiiserviciilor.

Cuvintecheie:Universiti,responsabilitatesocial,personalfrontoffice,management.

Imagineaiperformanaorganizaiilorestestrnslegatdeeficiena

comunicriiinstituionale.Drepturmare,acesteiairevinesarcinadeambina toateelementelemanagementului strategical firmeipentru caaceasta s fie cunoscut pe o pia sau un segment de pia nou iulteriorsimeninctmaimulttimpune

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