Critique of Centesimus Annus

I. Syno(prenominal)sis of the popes EncyclicalCentesimus Annus, written by pope bum Paul II, commemorates and praises pontiff Leo XIIIs Of New Things (Rerum Novarum) written in 1891. level(p) after a atomic number 6 years, it still hasnt alienated its vital influence. It is meant to honor the churchs fond doctrine which had come from it.We should go done it once much than so as to rediscover the wisdom behind the basic article of beliefs on how we should deal with the springers condition. We should as closely as look into the future to reawaken our responsibility, to pro adopt the faithfulness, and to communicate the flavour-time which is Christ.We should look at our get cutting things to bring forth in the Churchs tradition, both new and old from the Lords treasure. Old refers to play the gay soulfulness, defend landkind gravitas, building a more just smart set, and fighting in umpire. New is analyzing recent history in order to under patronise the new r equirements of evangelization.Chapter I Characteristics of Rerum NovarumTo struggleds the end of the last century, a new form of billet had emerged capital and a new form of labor labor for wages. Labor for wages was mainly profit- and efficiency-driven, kinda giving high gaze to the workers sex, age or family situation. Human labor had manufacture a severe which could be uninvolvedly bought and sold in the market, in accordance with the law of supply and demand. Workers were threatened by unemployment and lack of cab bet security leading to their starvation.Society has been divided into two classes. One promotes total sparing freedom by appropriate laws spot the early(a) leans toward an organized and untrained form of policy-making and loving structure.When people started to ac creed the injustice of the situation and a neighborlyist revolution threatened to break extinct, Pope Leo XIII intervened by writing a document dealing with the systematic approach on the condition of the workers.Society was torn by the conflict between capital and labor the worker question. The Pope wanted to restore peace, so he condemned class struggle. He formulated a doctrine regarding the Churchs stand on specific compassionate situations both individual and communal, national and supranational.However, non all readily genuine the Churchs skillful and duty in doing so. M each still believe that the Church should restrict it self to separate instaurati only(prenominal) salvation. The Popes garner put the Church in a citizenship status amidst the changing satisfyingities of public life. The Churchs social teaching is an immanent part of the Christian message and thither evoke be no genuine solution to the social question apart from the Gospel.Pope Leo XIII affirmed the dignity of work and the right-hand(a)s and dignity of workers, who work hard for self-preservation and for attaining their various applys. Work belongs to the art of both mort al by which one can realize oneself. Pope Leo XIII alike stressed the right to mystical property land ownership. Everyone has the right to possess things requirement for his and his familys development.Pope Leo XIIIs letter affirms other undeniable rights such(prenominal) as the inherent human being right to form private or professional associations like trade unions. The Pope besides ack right offledges the limit on working hours, the right to legitimate rest, and the right of children and women to be treated differently with regard to the type and duration of work. He wrote of the right to a just wage that would be sufficient to aliment the worker and his family. This right can non be left to the free consent of the parties.The Pope spoke of distri preciselye justice whereby the public control has the strict duty of providing for the workers welf be, especially that of the poor be hasten they rush no other operator apart from what they earn. He similarly affirms the ri ght of the working class to fulfill their religious duties freely and military service of Sunday rest.Pope Leo XIII criticizes socialism and liberalism. Against socialism, he reaffirms the right to private property. As for liberalism, he provinces that the secernate should uncomplete favor the rich nor neglect the poor. The defenseless and the poor founder a claim to special consideration. The richer class can help itself while the poor hold back no resources of their own to do so and wait heavily on the States assistance.This still applies today, with the new forms of poverty in the world. It does non depend on any ideology or policy-making theory, but on the principle of solidarity, valid in the national and internationalist order. Leo XIII calls it friendship, Pius XI calls it social charity Paul VI, extending it nevertheless win, speaks of a civilization of love.In line with the Churchs preferential option for the poor, Pope Leo XIII calls upon the State to intervene and remedy the condition of the poor. though he does non expect the State to solve every social problem. The individual, family, and society should be protected by it and not be repressed by it. The stage highlighted by Pope Leo XIIIs encyclical and the Churchs social doctrine is a correct view of the human person. matinee idol has imprinted man in his own image and likeness.Mans rights come from his dignity as a person, and not from the work he makes.Chapter II Towards the New Things of TodayThe even sots of 1989 and 1990 proved that Pope Leo XIIIs perception on the minutes of real socialism atomic number 18 accurate that the worker would be the firstly to suffer, that it would distort the aim of the affirm and realize utter confusion in the community.Socialism considers the individual person as a uncorrupted molecule within the social organism to which he is completely subordinated. Man is no longer free to make a moral decision independently. This makes it difficul t to realize his individual(prenominal) dignity and build a human community.The Christian vision is different the social nature of a person is not exclusively fulfilled in the State, but is realized in various intermediary groups, beginning with the family and expands to include frugal, social, semipolitical and cultural groups. Denial of God would mean complete dis love for human dignity.The Pope does not qualify to condemn every possible form of social conflict since such conflict is inevitable. However, Christians moldiness score a stand in the struggle for social justice.He condemns total war which has no respect for the dignity of others and of oneself. It attempts to dominate ones own side using any (and often reasonable) means to destroy the other side. Thus, class struggle in the Marxist sense and militarism have atheism and contempt for the human universe as their habitual root.Rerum Novarum is against any form of State control that would reduce the citizen into a mere cog in the State machine. It is also opposed to a state that is not interested in the economic sector. The State has to determine the judicial framework to conduct economic affairs, so that the interests of one group do not overrule another.Society and the State should take the responsibility in protecting the workers against unemployment by establishing policies that would jibe the workers balanced growth and full employment. They moldiness protect the vulnerable immigrants and the marginalized from exploitation. Humane working hours and passable leisure time make to be guaranteed, along with the right to express ones own face-to-faceity without sacrificing ones conscience or personal dignity.The State must try to achieve these goals in accordance with the principles of subordinateness and solidarity. Indirectly by subsidiarity by creating favorable conditions for the free exercise of economic activity directly by solidarity by defending the weakest and ensuring the n ecessary minimum support for the unemployed. The encyclical and the subsequent social teaching of the Church influenced numerous reforms in the years bridging the 19th and 20th centuries.Reforms were carried out partly by States and achieved through workers movements which include Christians who established the producers, consumers, and credit cooperatives and promoted general education, professional training, and new forms of participation in the life of the work designate and society.Lack of respect for human dignity led to the tragic wars which ravaged atomic number 63 and the world between 1914 and 1945. Hatred and resentment create on injustices on the international level made these cruel wars possible. Though weapons have remained silent in Europe since 1945, true peace, which entails the removal of the ca social functions of war and genuine reconciliation between people, has not yet been achieved. half(a) of Europe fell under a Communist dictatorship, while the other half is trying to defend itself. They use science and technology for creating instruments of war. Power alliances fought and ca employ enormous bloodshed in different places. Extremist groups got themselves gird those in favor of tranquil solutions remained isolated or fell as victims. Following World fight II, Third World countries became militarized. Terrorism spread and the whole world was threatened by an atomic war.Though new ideas about peace and war started to stir peoples consciences, the threat of Communist totalitarianism distracted peoples anxiety and provoked different responses. Some countries made a positive effort to rebuild a parliamentary society inspired by social justice. Others set up systems of national security opposing Marxism, but risked destroying the very freedom and determine of the person for which they are defending. Another response came from the affluent/consumer society, which seeks to defeat Marxism by showing how a free market society can achieve a big(p)er rapture of material human needs than Communism, while equally overlooking spectral values.Decolonization became widespread. These countries, however remained in the hands of large foreign companies which are not set upted to the development of the host country. They lack sufficient leadership that would be able to successfully integrate all tribal groups into genuine national communities.The horrors of the WWII and a lively sense of human rights led to the formation of the United Nations Organization. Deeper awareness on the rights of individuals and the rights of nations shifted the focus of the social question from the national to the international level. But UN has yet to establish effective means for resolving international conflicts.Chapter III The Year 1989In the 1980s, oppressive regimes fell in Latin America, Africa, and Asia mainly delinquent to the infraction of workers rights the oppressed working people recovered and rediscovered the principles of the Ch urchs social teaching.A second factor in this crisis was due to the technical inefficiency of the economic system which spans violation in both cultural and national dimension.We can commiserate a human being more completely when we place him within the cultural context through language, history, and the position he takes towards the fundamental life events. When these differences are overlooked, the polish and moral life of nations deteriorate. The main cause of this collapse was the reaction of the younger generations to the spectral void brought by atheism. The youth did not realise any sense of direction until they rediscovered the roots of their national culture and the person of Christ. Marxism promised to uproot the need for God from the human heart, throwing the heart into confusion.The struggle which led to the changes of 1989 were born of prayer. Humankind, created for freedom, bears the wound of original sin, which draws persons to evil and puts them in constant need of redemption. This shows that the human person tends towards levelheaded but is also capable of evil. We must not confuse political society with the Kingdom of God. It is only God who will do the Final Judgment. The Kingdom of God, being in the world without being of the world, throws a light on society, calling everyone, especially the laity, to infuse human naive realism with the Gospel.The Church encountered a workers movement that had been partly under the dominance of Marxism for al or so a century. Workers found their consciences, in their demand for justice and recognition of the dignity of work, in conformance to the Churchs social teaching. The crisis of Marxism does not rid the world of the injustices on which it thrived. To those looking for a new theory, the Church flings her teaching, as well as her concrete lading and material assistance in the struggle against marginalization and suffering. Beyond an impossible compromise between Marxism and Christianity, the Chu rch reaffirms integral human liberation with consequences all most- important(predicate) for the countries of the Third World, searching for their own path to development.The second consequence fills the European people. Many individual, social, regional and national injustices were committed during the Communism years thus there is great risk that such conflicts would re-occur.We need to unite international structures that would mediate the conflicts between nations and reach for a peaceful settlement. A patient material and moral reconstruction is necessary. The fall of Marxism and the end of the worlds division highlight our interdependence. sleep and prosperity belong to the whole human race and cannot be achieved if attained at the cost of other people and nations.The real post-war period had just begun in some countries in Europe. Their predicament was brought about by the tragic situation imposed upon them. The countries responsible for that situation owe them a debt in j ustice. This need should not diminish the willingness to sustain and assist the countries of the Third World, which often suffer even more. Priorities have to be redefined. awful resources could be mobilized by disarming the huge military machines built by East and West for conflict. These resources could bring into being even more abundant if we found a way of resolving conflicts peacefully. A change of lookout is necessary wherein the poor is no longer seen as a burden but instead as people seeking to share the right in enjoying material goods and make good use of their susceptibility for work so that we can create a just and prosperous world for all.Development must be understood as something fully human, not as something merely material. Its main purpose is the sweetener of everyones capacity to respond to Gods call. Recognition of the rights of the human conscience serves as the foundation of truly free political order. We must reaffirm this principle for the following rea sons some dictatorships have not yet been overcome in the developed countries, the promotion of and demand for instant gratification devalue respect for human rights and values and in some countries, new forms of religious fundamentalism deny minority groups their rights to know and live the truth.Chapter IV Private position and the Universal Destination of Material GoodsThe Church teaches that the bullheadedness of material goods is not an absolute right, and that there are certain limits to that right. Man should not consider material possessions as his own but as green to all. Private property also has a social function based on the law of the ballpark purpose of goods.Access to work and land serves as the basis of every human society. In the past, the mankind was the primary factor of wealth today, the place of human work has become an important factor for producing extraneous and material wealth. Work with and for others depends largely on insight into the productivity of the earth and familiarity of our human needs.Today, the possession of know-how, technology, and skill have become as important as land. The wealth of industrialized nations is based more on the ownership of technology than on possession of natural resources.Another important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of many people working towards a earthyalty goal. Skills in organizing, planning, timing, and management are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident.This process reaffirms the stand of Christianity next to the earth, humanitys lead-in resource is the person himself. Once the decisive factor of production was land wherefore it was capital now it is the human being.Many are faced with the impossibility of acquiring the compulsory knowledge to take their place in the working world. They are exploited or marginaliz ed and they cannot keep up with new forms of production and organization. In their quest for wealth, they flock towards Third World cities only to find that there is no room for them. Sometimes, there are even attempts to eliminate them through population control. Many others struggle to earn a plunder minimum in inhumane conditions.Those cultivating land are excluded from land ownership and are practically slaves with no land, no material goods, no knowledge, no training. Some development programs have been set up, and the countries that managed to gain admission to the international market in this way have suffered less from stagnation and recession than those who isolated themselves.Those who kick downstairs to keep up with the times such as the elderly, the women, and the youth are often marginalized. They are incapable(p) of finding their place in society and are classified as part of the so-called after part World.The free market appears to be the most efficient tool fo r utilizing resources and responding to needs. But this holds true only for those who have the purchasing power and who those whose resources are marketable.Justice and truth demand that basic human needs should be met and that none should be left to die. The possibility of surviving and making a contribution to the common good is something which is due to the person as a person. In the Third World context, Pope Leo XIIIs objectives are yet to be met.Trade unions and other workers organizations find here a wide range of opportunities for load and effort for the sake of justice. It is right to speak of a struggle against an unjust economic system that does not uphold the priority of the human being over capital and land.The alternative to it is not a socialist system that leads to state capitalism, but a society with free work, enterprise, and participation that is in favor of a market which guarantees the basic needs of the whole society. Profit is a regulator of the life of a st rain but is not the sole indicator of a firms condition. There are other equally important factors to be considered such as human and moral factors.After the fall of real socialism, capitalism is not the only economic alternative left. Individuals and nations need the basic things to enable them to share in development. Stronger nations must assist weaker ones, weaker nations must use the opportunities offered. Foreign debts affect these efforts. The principle that debts should be paid remains, but should not be asked for at the cost of the hunger and at the price of unbearable sacrifice of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress.In advanced economics, quality is more important than quantity the quality of the goods to be produced and consumed, the quality of the services to be enjoyed, the quality of the environment and of life in general. Hence the phenomenon of consumerism arises.Appealing to human instinct o nly may create lifestyles and consumer attitudes that are detrimental to spiritual and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the handling of public authority.An example of false consumption is drug abuse. This implies a serious fail in the social system, a destructive reading of human needs, and the idle filling of a spiritual void. Same is true with that of pornography and other exploitative consumerism. It is not molest to want to improve our lives it is wrong to seek a lifestyle which is presumably better when it is directed towards what one has, instead of what one is. Even the decision to invest in one way rather than another is a moral and cultural .Consumerism also raises the ecological issue. Humankind is consuming the resources of the earth and life in an excessive and disordered way, while neglecting the earths own needs and God-given purpose. Humanity today must be consc ious of its duties and obligations towards future generations.Aside from the concern on the destruction of our natural environment and the threat of extinction of our various animal species, we must also safeguard the moral conditions of our human ecology. We must use earth with respect to the original good purpose of which it was given by God.Urbanization and work can give rise to structures of sin. fortitude and patience would be needed to destroy such structures and replace them with more authentic forms of community life.The first and fundamental structure for a human ecology is the family, founded on marriage, in which the mutual vest of self as husband and wife creates an environment in which children can be born and develop their potentialities, become aware of their dignity and prepare to face their unique and individual destiny.Too often life is considered to be a series of sensations rather than as something to be accomplished. The result is a lack of freedom to commit o neself to another person and to bring children into this world. This leads people to consider children as one of the many things which an individual can have or not have as they please.The family is sacred it is the heart of the culture of life. The Church denounces the limitation, crushing or destruction of the sources life including abortion, systematic anti-child-bearing campaigns, and chemical warfare.The State is responsible for defending and preserving the common goods such as natural and human environments. Relying on market forces alone will not suffice. Such mechanisms carry the risk of an idolatry of the market which ignores the existence of goods which are not just mere commodities.Marxism blamed capitalist societies for commercializing and alienating the human being. This censure is based on misconception of alienation the remedy of which is collectivism, but this only further aggravated the situation.Alienation is still a reality in the West, because of consumerism, that does not help one treasure ones authentic personhood and because of work, which shows interest only in profit, and none in the workers, considering them to be mere means. The way out of this deadlock is to reconsider the Christian vision of the human person and its capacity for transcendence.A human society is both alienated and alienating if its organization, production, and consumption make transcendence more difficult. A person who is come to solely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the truth about God and humankind is the first condition of freedom.After the failure of Communism, should capitalism be the goal for Eastern Europe and the Third World? The answer is complex. If capitalism meant a market or free economy that recognizes the role of business, the market, private property, the resulting responsibility for the means of production, as well as free human creativity then the answer is yes. If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is no.Marxism failed, but marginalization and exploitation remain. The collapse of communism is not enough to change these conditions. A radically capitalist system might not even try to solve them. The Church has no models to offer as effective models only develop out of concrete situations. Instead, the Church offers its social teaching as an indispensable and ideal orientation. It insists on the right of workers to be respected and to be involved in the life of industrial enterprises so that, in a certain sense, they work for themselves.The relationship between private property and the universal destination of material wealth has to be reestablished. By means of his work a person commits himself, not only for his own sake but also for others and with others their families, communities, nations, and, ultimately for all humanity. They collaborate with suppliers and customers in a continuously expanding chain of solidarity. Ownership is just if it serves a useful work it is unjust when it is used to hinder others, or to break the solidarity among workers to gain profit. The obligation to earn ones bread presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace.Chapter V State and CulturePope Leo XIII speaks of organizing a society whereby there is a balance of these three powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by adage that people who have more knowledge than others should rule others in an absolute way.Totalitarianism rejected the authority of the Church and attempts to destroy her. By defending its own freedom, the Church also defended the human person. The Church values democracy and cannot encourage the formation of narrow ruling groups that would use the power of the State for their own intentions. authorized democracy requires a State ruled by law, t rue education and formation, participation and shared responsibility. republic does not mean that there is no ultimate truth. The Church is aware of the danger of fanaticism and fundamentalism. Christian truth is not an ideology it knows that human life is realized in history, and it always respects human freedom. Freedom attains its full development only by accepting the truth.The democratic ideal prevails today, so does the oversight to human rights. That is why, we must stress the importance of these rights the right to life, that of a child to develop in the mothers uterus from the moment of conception, to live in a united family, to education, to work and support oneself and ones dependents, to establish a family freely, to have and to rear children, to live in the truth of ones faith.Not all these rights are being respected though, even in countries practicing democracy. Sometimes certain demands are not met for narrow opportunistic, electoral, or financial reasons. This lea ds to distrust and numbness and inability to see any issue within the framework of a coherent vision of the common good.Market economy cannot be run in an institutional, juridical, or political vacuum the State has its role to play, guaranteeing personal freedom, a stable currency, and efficient public services. Lack of stability, corruption, improper ways of growing rich, and system hinder development and social order.The State has to intervene when monopolies hinder development it can substitute its own services when certain sectors of business are too weak to render the services needed for the common good. Those interventions should only be brief so as to avoid removing from society and business tasks that belong to them.The principle of subsidiarity must be respected A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions. In baptistry of need it should, rather, support the smaller community and help to coord inate its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a loss of human energy, an increase of bureaucratic agencies, and an increase in costs.The Church has always been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance.To overcome todays individualistic mentality, a concrete commitment to solidarity and charity is necessary and this should begin in the family. The State should create social policies with family as their main focus to assist the family with fit resources for bringing up their children and looking after the elderly, thus strengthening the relations between generations.The culture of a nation is born, generation after generation, from the open search from truth. The heritage of values have always been challenged by the young not in order to destroy or reject it, but to make it more real, relevant, and personal. When a culture becomes inward-looking, disregarding the truth about man, it is heading for its end.The first and foremost task for the adequate formation of a culture happens within a persons heart. Building ones own future depends on the discretion a person has of himself and of his own destiny. The Church contributes at this level to true culture, promoting peace, preaching how creation is situated in human hands to make it fruitful and more perfect, preaching how the Son of God relieve and united us, making us responsible for all of mankind.Pope Benedict XV and his successors recognize the prejudicious impact of war on peoples lives and repeated the cry War, never again. Just as personal revenge has given way to the rule of law within states, so has the time come for a similar step to be taken at an international level, not forgetting that at the root of war and conflict there are usually serious grievances.Another name for peace is development. Together we are responsible fo r avoiding war together we are responsible for promoting development. It should be possible to organize at an international level the kind of solid economy that is possible in an individual society. The poor-whether individuals or nations- need to be provided realistic opportunities. This calls for a concerted worldwide effort to promote development which may mean important changes in established lifestyles, limiting waste of environmental and human resources. It also means utilizing the new and spiritual responses of peoples who today are at the margin of the international community, thus enriching the family of nations.Chapter VI The Human Being Is the style of the ChurchThe Church is not interested in imposing her own vision. Her sole purpose has been care and responsibility for the human person who has been entrusted to her by Christ.The human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex network of relationships within mo dern times. Faith reveals our real identity. That is why the Church concerns itself with the rights of the individual, the working class, the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for human life from conception till death.The Church receives the meaning of the person from Divine Revelation. The theological dimension is needed both for interpreting and solving present-day problems in human society. This is in contrast with both the disbelieving solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions.In the Churchs viewpoint, the social message of the Gospel must not be treated as a theory but rather a basis for action. by means of time, this message has gained more credibility because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a matter of giving from ones own surplus, but of helping the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family.Today we are facing globalization of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the powerful nations and take into account the weaker ones- which even the most powerful state on earth would not be able to do on its own.The gift of grace is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions it makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation.The Churchs social teaching should begin a practical and scientific chat at the crossroads where it meets the world as it is. Solving serious national and international problems in the world calls for specific ethical and r eligious values.This encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with Gods help.II. What does the Popes message mean to meBy looking back at history, we can derive lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others.In this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would obey the Church s social teachings. The Pope also gives us new reasons and motivation to further evangelize the world.In Centesimus Annus, two classes of society have been set one of which exercises total economic freedom by appropriate laws, and the other makes use of an organized and violent form of political and social structure.Pope Leo XIII criticizes socialism and liberalism. Against socialism, he reaffirms the right to private property. As for liberalism, he states that the state should neither favor the rich nor neglect the poor. The defense less and the poor have a claim to special consideration. The State should exercise a preferential option for the poor.I think the best way would be something in between socialism and liberalism. This refers to exercising political intervention in market structures. The framework is such that in a free-market economic system, competition is allowed, but state intervention should come should the control of the market be deemed necessary for the benefit of the common good, i.e. provide the greatest utility for all.I agree with Pope John Paul II that the new source of economic wealth is no longer land nor capital. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others needs, organizing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage.With regards to Human Work, it can only be understood from a personalist point of view through t he exercise of mans free will and intellect. This brings dignity to work.Pope Leo XIII writes about the condition of workers dignity of work, dignity of workers, right to private property, right to form private associations, limit on working hours, right to legitimate rest, right of children and women to fair sermon based on their capabilities, right to a just wage, distributive justice, and the right to fulfill religious duties freelyIt is true that mans rights come from his dignity as a person, and not from the work he performs. Work belongs to the vocation of every person by which one can realize oneself. It doesnt matter what type of work we perform as long as we do them with pride and conviction.On Family, I agree that it is the heart of the culture of life. The family is the real sanctuary of life. It is the fundamental structure for human ecology. It is from our family that we first learned of ideas about truth and goodness, what it means to love and be loved, and what it me ans to be a person.On Solidarity, it is a moral spirit of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power.Pope Leo XIII also evince the value of quality of quantity. I think this argument is valid. It is of no use for a person to hire so many goods if he cannot enjoy them for long because of their poor quality. It is of no meaning for a person to live for a very long time if his life is of no quality he doesnt use it to his fullest to enhance his personal growth and the growth of his neighbors.Indeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make the most of the teachings which our Church leaders has diligently compiled through time.