You enjoy your work, know how to do it well, and take pride in the results you produce. And then one day things change. When you offer suggestions about how to improve performance, she ignores them. New policies and procedures are introduced — perhaps ones the boss applied in a different context or read about in a business school case. But they subvert the control and autonomy you have enjoyed in the past. Your ability to produce value for the organization is diminished — and so is your morale.
Leaders who undermine employee autonomy are corrosive because they undermine the dignity of work. This is a serious issue, because dignity is fundamental to well-being and to human and organizational thriving.
And since many of us spend the majority of our waking hours at work, work is a major source of dignity in our lives. Not many people would argue with this. Yet few managers receive any guidance on how to uphold dignity in their workplaces on a daily basis. According to scholar Andrew Sayer, dignity is a fundamentally social phenomenon that arises through interaction, and therefore it depends on a mix of both independence and interdependence.
It involves recognition and trust, as well as autonomy and self-mastery. The justification of this perspective is based on the fact that human beings are at the same time the creators of society and its product. They are the parents and the children of society. In fact, only in sociality does nature exist for the human being as a bond with the other human being. The vital element of human reality lies in the relationality, good or bad, that connects Ego to Other and Other to Ego.
The proper humanization of the worker is achieved only through the sociality that can be enjoyed by generating those relational goods in which the naturalism of the human being and his technological enhancement complement each other. The dignity of work, as a strictly human activity, is preserved and promoted by ensuring the subject the possibility of continually re-entering the relational distinctions put in place along the process of morphogenetic hybridisation of work as an objective activity.
The concept of human dignity, and correlatively the idea of work dignity, can be significant only at the following conditions: i if one admits that these concepts refer to a twofold transcendent reality: an immanent transcendence what transcends factual reality for emergence from empiricism and meta-reality transcendence that does not depend on facts because it is meta-empirical: Bhaskar ; ii and if one is able to see and manage the intrinsic relationships between work activity and what is essential to the human.
In the absence of these conditions, the proposals of a good society sound in vain or they are reduced to abstract moral and legal notions.
This is the case, for instance, of the three reports issued in October by the White House, the European Parliament, and the UK House of Commons outlining their visions on how to prepare society for the widespread use of AI. After assessing the merits of these reports, Cath et al.
In the end, Cath et al. According to them, on the one hand, policies should ensure that AI is steered fully towards promoting the public good ; on the other hand, the projects could fruitfully rely on the concept of human dignity as the lens through which to understand and design what a good AI society may look like. These realities belong to the relations between the domain of immanent transcendence and meta-realty, i.
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The criterion that allows someone to be recognized as a bearer of dignity is being identified as a living human body. Of course, we are not maintaining that there could be social systems without consciousness being present. Subjectivity, the presence of consciousness, consciousness as basis, is conceived, however, as the environment of social systems and not as their self-reference. Digital relationships are distinguished from analog ones because they do not have such constraints.
Absolute power liberates unsuspected destructive forces. IT EN. Publications Acta. Nation, State, Nation-State. Human Trafficking: Issues Beyond Criminalization. The Global Quest for Tranquillitas Ordinis. Pacem in Terris, Fifty Years Later.
Universal Rights in a World of Diversity. Crisis in a Global Economy. Catholic Social Doctrine and Human Rights. Pursuing the Common Good.
Charity and Justice in the Relations among Peoples and Nations. Vanishing Youth? Conceptualization of the Person in Social Sciences. Intergenerational Solidarity, Welfare and Human Ecology. The Governance of Globalisation. Intergenerational Solidarity.
Globalization, Ethical and Institutional Concerns. Democracy - Reality and Responsibility. Towards Reducing Unemployment. Democracy - Some Acute Questions. The Future of Labour and Labour in the Future. Studia Selecta. We must all reflect on the implications for social peace and political stability, including those benefitting from their present advantage. But things are changing. Many emerging and developing countries have shown great policy autonomy in defining their crisis responses, guided by a keen eye on employment and social protection, as the Human Development Report advocates.
Policies leading to the crisis overvalued the capacity of markets to self-regulate; undervalued the role of the State, public policy and regulations and devalued respect for the environment, the dignity of work and the social services and welfare functions in society.
They led into a pattern of unsustainable, inefficient and unfair growth. This is an extraordinary political opportunity and intellectual challenge for the United Nations System. Coming together around a creative post global vision with clear Sustainable Development Goals SDGs can be a first step into a new policy cycle looking at what a post-crisis world should look like.
And beyond the United Nations, we need to listen. There is great disquiet and insecurity in too many societies.
It builds on the existing consensus of the largest meeting of Heads of State and Government in the history of the United Nations.
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