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In this way the Church demands that the economic order must not be considered as an almost self-sufficient system which is exclusively subjected to the laws of the material world but that, instead, it must always be placed in its relationship with the moral and spiritual order, and treated as a useful means for the realization of the final end. In the field of commerce and industry, the Church constantly insists that, as goods are one of the conditions of life, they must be treated with the utmost respect. But no form of production, and this includes the most technical and most prestigious, is to be pursued simply as a means for fulfilling a personal need. On the contrary, it is a means to serve the common good, and even to fulfill itself solely in order to contribute to the wellbeing of others and of social life. Because the economy is involved in the exercise of the human faculties of the soul, that is of the faculties of practical reason and of the will to love, it is held to be subjected to the law of freedom. As goods are from the beginning instrumental goods, subject to a law which is not that of natural needs or of absolute utility, and as such they require the careful attention of the principles of justice, of charity and of the common good. These principles are binding in any form of economy. Consequently, no form of economy, no economic activity, however noble or distinguished it may appear, can lay claim to the sole right to exercise the economic sphere, or to be exempt from that sphere’s internal law. Indeed, the pursuit of the good has a special vocation in the economy. That vocation consists in preparing the goods, man, and society for the future, in preparing them for a better and more just social order. The business which aims only at individual profit and the satisfaction of needs for which goods are mainly desired by other persons, cannot claim that it is the only or the supreme vocation of the economic order. Indeed, the discovery and dissemination of the goods for the common good, that is to say, the plans, hopes, designs, work and discoveries for a better and more joyful society, is the vocation of the economy, which directly serves the common good, even if it is not considered as a work for the common good. Furthermore, the goods must be used with the greatest possible prudence and prudence is primarily a virtue of the economic order. That economy is always obliged to build and to nurture goods which are the means of spreading life in society. However, in order to attain this end, it cannot be content to continue simply to accumulate goods.
Implicit in this “new organization of work,” the division of time and space and the division of people is by no means limited to the change in material production; it also involves the reorganization of human labor. The economic and financial development of contemporary societies, with the attendant production and use of new technologies, has provided the current precondition for the reorganization of the human labor force. Such developments, more than their economic consequences, have caused the distinctive features of contemporary economy: the quantification of work, through the imposition of time scales in the production process and through its reduction to an abstract cost, the compartmentalization of production, through the fragmentation of the social space in which it takes place and the de-individualization of the labor power needed to produce it, and the re-individualization of the work organization and of its work contents. These changes in productive work are reflected in a change in the attitudes that people have towards work. The concept of work is now one of submission and regularization, and it is no longer felt that what takes place “on the job” concerns only those working in the same or similar profession. It is very often in fact felt that the natural variety of activity that came from the work of particular people in particular places is increasingly replaced with monotony and a narrowing of specialization of the labor force. For this reason, modern society has a need for a profound moral evaluation of work, in order to discover the moral value of work, and to defend it as a source of dignity and human wellbeing. It also needs to clarify the relationship between work and the moral order. [692]
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