Paragraph no. 12 of this Encyclical is contained in Chapter III, which refers to the "conflict between labour and capital in the present phase of history". No. 11 indicated how some had attempted to explain this "conflict" by simply reducing it to a dimension with class characteristics, in turn the expression of the ideological conflict between capitalism and Marxism, Marxism understood as the ideology of scientific socialism and communism as the spokesperson for all the proletariat in the world. In this manner, this conflict between the world of labour and that of capital appeared transformed into a programmed class clash, a battle in which not only ideological methods are used but above all also political ones.

Starting from this, John Paul II proposes an enlargement of the framework within which the subject is analysed that it should not remain enclosed within this strictly ideological perspective, but assumed as an authentic problem of humankind situated within "the full context of the contemporary situation " (no.11).

In the midst of the complexity of this contemporary world, we are then told in no.12 that it is necessary to indicate "labour" priorities as regards to "capital", in view of the fact that within the production chain work represents a "primary efficient cause", while capital is an "instrumental cause" a truth that emerges from humankind’s entire history. Labour however is necessarily linked to the issue of ownership, because through this resource man takes possession of a part of the resources created, whether on land, underground, in the seas or in outer space.

In nature man finds means he has not created, however through the transforming processes he takes possession of them through his intelligence and places them within the production chain, to then perfect their use with more refined techniques, and "all these means are the result of the historical heritage of human labour" (no. 12). Even the most advanced current techniques, however sophisticated they may appear, are the result of human labour and should never be placed above it.

All this powerful ensemble of production means has become today the synonym for capital, existing as the result of labour. The situating at a level permitting modern man to use all this accumulation of technical means, presupposes without doubt a greater acquisition of capabilities; furthermore, the perfection of machines apparently leads one to think that man has become superfluous, but it would be a terrible mistake to proceed in situating human labour behind technology.

Nonetheless, the Church’s position consisted in always superimposing labour priorities over means and the whole social-economic system. Hence humankind, regardless of labour undertaken, simply consists in persons and is situated above all things.

Hence a number of questions arise that are dealt with in the rest of the Encyclical. How should one organise a society reflecting humankind’s priority over capital and technology? How should one deal with the unemployment generated by cybernetics, and consequently the exclusion of entire masses of the working population, the concentration of capital in the hands of few and the issue of ever increasing poverty? How can we generate labour rights systems allowing the achievement of a fair balance between workers and entrepreneurs?

Professor Silvio Cajiao

Saverian University - Bogotà