Antipersonalism can be defined as as any vision of man subjected to political, economic, sociocultural, philosophical, religious, or pseudo-religious conditions, such that it reduces or exalts him to an anti-human measure. These conceptions do not consider man for what he is, but associate him with a “super-human” or with a “less-human”, failing to recognize the ontological significance of the personal being that he is. More precisely, if personalism signifies the centrality and irreducibility of the person, antipersonalism is the reduction of this centrality, pushed to the point of denying it. Hence the question we address: where can we find the measure for thinking about man for what he is?

In this essay I will briefly introduce the development of Pope John Paul II’s understanding of Christian personalism, after which I will study the encyclical Laborem Excercens more closely, which introduces a significant social perspective of this philosophy. But first, in part by way of introduction I will provide the more general historical context that accompanied its publication, in part prompting a focused social perspective. The community, at its social and economic levels, among others, plays an essential role in who we are as persons and how we understand ourselves and the world. As Jonathan Sacks puts it, “Community plays an important role in the way our lives unfold, and is the living face of a shared moral order.”[1] And his own national community with its rich and dramatic history certainly had a substantial impact on John Paul II and his thought, not to mention his perception of work and the worker, crucial for the encyclical. I should add that where necessary I will also refer to Karol Wojtyła, for instance in the initial development of the Pope’s philosophical ideas before he was elected to the papacy in 1978.