15. EDITORIAL
(trans. by Edmund Ryden , SJ)
On 17 December 2005 celebrations were held to mark the 40 th anniversary of
the proclamation by the Second Vatican Council of the Pastoral Constitution of
the Church in the Modem World. In Fujen University the day was marked by a
Conference entitled Universal Values and Local Concem: Catholic Social
Doctrine , which focused on the Compendium 01 the Social Doctrine 01 the Church
that had been published on 29 June 2004. The Conference reflected on the
implications of the Compendium for Taiwan , Hong Kong and among Chinese
communities in the United States. The conference papers were published as Vol
73 in the Collected Works of F月jen University Theologate , under the title
Uniνersal Values and Local Concern: Essays on Catholic Social Doctrine.
Two years later , on 19 December 2007 , a follow-up conference was held
under the title Quality of Life and Catholic Social Though t. The fourteen papers
presented at this conference as well as two keynote speeches and a dialogue are
included in the current volume entitled The Source 01 the Quality 01 Life: More
Essays on Catholic Social Doctrine , which is no. 82 in the Collected Works of
F可巴n University Theologate.
The introduction includes the text oftwo keynote speeches given respectively
by the Bishop of Hong Kong , Cardinal Joseph Zen SDB , and the Provincial
Superior of the Chinese Province of the Society of Jesus , Fr. Louis Gendron SJ.
Cardinal Z凹 's speech is entitled “ Promoting Quality ofLife by the Civilization of
Love" whilst F r. Gendron spoke on “ Quality of Life and Faith: My experience of
higher education at Fujen University."
Cardinal Zen sta討 s his presentation with the retum of Hong Kong to China
in 1997. He discounts the use of political leader泊中， economic development and
16. EDITORIAL xv
hedonism as benchmarks by which to measure the quality of life. Instead he
suggests we should judge it by the establishment of a civilization of love. Only a
religious attitude based on justice , love and morality is able to ensure the
development of a healthy national spirit and the establishment of a bright future
for society.
Fr. Gendron talks on the basis of his thirty years' experience at Fujen
University first as a student , later as a teacher and member of staff. He writes
about how faith can affect and contribute to the quality of life in establishments of
higher education. In particular he discusses recent experiences at Fujen in
promoting service-leaming , environmental awareness , work ethics and charitable
works for students both in formal courses and in extra-curricula activities.
By placing the two speeches of Cardinal Zen and Fr. Gendron at the head of
this volume , the editors show that the purpose of the volume is to present the
Compendium ofthe Socia! Doctrine ofthe Church in the light ofthe experience of
Chinese people , especially those in Hong Kong and Taiwan.
Domini que Ty 1
叫 叭 SJ opens 划l1 S
h paper on
Social Teaching" by noting that he could not find the term ‘ quality of li 起， in the
index of the Compendium of the Social Doctrine nor in any other Church
documents. He did , however, find constant reference to the terms 'work' and
‘ workers' and so he addresses the question ofthe quality of life from the point of
view of satisfaction at work. Work implies going out from oneself. In order to
become oneself, a person needs to rely on God and on others. No person can shut
themselves up in the 飢lÍ ts of their own work. The 仕uit of work is a medium for
dealing with others and through work people can give thanks togethe r. Hence
work should not only be viewed as productivity. More important is to see it as a
form of service or a means of interacting with othe筒， even with oneself. Service is
basicallya way of interacting with others and this includes rest and leisure. Hence
in this way satisfaction in work can be seen as contributing to the quality oflife.
In “ An Economic System for human Beings in an Era of Globalization ,"
Professor Daisy Day notes that while the process of globalisation has brought
wealth to the world , it has also brought harms 司 such as increased unemployment , a
17. XVl 生活品質之泉源、
widening gap between rich and poor, inequality with respect to developing
countries , attacks on the political system and intolerance of minorities in the face
of multi-culturaIi sm. Dr Day's chapter takes up the four principles of Catholic
social doctrine: the dignity of the human person , the common good , subsidiarity
and solidarity, and seeks to apply them in such a way as to create an economy that
is truly at the service ofthe human community
Edmund Ryden SJ looks at the Passion of Christ as a classic model of a
failure of human rights. From this perspective he examines how the Compendium
01 the Social Doctrine presents the Church's teaching on human rights. The
chapter first outlines how Jesus himself cared for marginalized people during his
Ii伐， thus affirming human righ俗， and then at how the Passion iIIustrates the
deprivation of rights. FinaIIy a theological analysis enables the reader to grasp
how Jesus' Ii fe and passion express the value ofhuman rights.
Benoît Vermander SJ,“Cross-strait Relationships and Conflict Resolution ,"
discusses the principles of justice and peace in Catholic social doctrine and , by
means of methods leamed in conflict resolution , looks at the prospect for peace in
the context of cross-strait (China-Taiwan) relations and what the Churches and
po Ii ticians can do
Professor Abraham Leong is the author of a chapter entitled “ Some
Reflections on Democracy from the viewpoint of Catholic Social Teaching ,"
which looks at the basis of political democracy in the Ii ght of Catholic social
doctrine. This eilables Dr Leong to analyse the political world according to the
notions of sovereignty of the people , accountability and govemment by the
m句 onty.
Professor C. M. Liang entitles his chapter “ The Influence and Contribution
of the Catholic Church to the Intemational Community." He looks at the central
organs of the Catholic Church and examines their historical role and
organizational aspects and 企om that presents their contribution to intemational
society. His chapter is pa口icularly stimulating.
Professor Ding-ren Tsao presents key texts and pronouncements from the
Catholic Church and the Popes on th巴 topic of the environmen t. These texts can
18. EDITORIAL xvii
help the Church in Taiwan to reflect and make its contribution to the world Synod
ofBishops due to meet later this year
The section on Taiwan's experience contains five chapters. These do indeed
present a good plCωre of Taiwanese society today. However, since they are
wntten 企om the point of view of sociology, they tend to give less place to
Catholic social doctrine. For this reason , the editor has added short introductions
to highlight the place of each topic in the social teaching ofthe Church.
“ Grandparents' lnvolvement in Child-rearing and Feedback 仕om
Grandchildren: an example 企omF吋 en Universi句"by Jo-Lin Chen and Tzu-Yuar.ι
Lin finds that in Taiwan grandparents tend to be most concemed about their
grandchildr凹 's education in the areas of ‘ concem for behavi肘，
Ching-sung Lee and Chiu Hsuan-lin in “ A Study ofProvision ofHousing for
the Elderly" show their deep concem for the care of the elderly. Besides a natural
concem for the material well-being of the elder勻， the authors also evince a
concem that residence be humanized. This is the main point of their argumen t.
The fact is that besides material welfare , psychological and spiritual welfare are
impo此an t. Special care should also be given to those who need assistance the
mos t. This is in line with Catholic social teaching which holds that “ the integral
promotion of every category of human rights is the true guarantee of full respect
for each individual right."
Professor Thomas Ching-chung Wang's chapter “ A Social Analysis of the
Caregivers who work for Newcomers in Taiwan" focuses on the care of recent
immigrants in Taiwan. It analyses the role of those who care for them, dialogue
with them and their local integration. This chapter is in line with the Church's
t巴 aching that countries must not only “ keep careful watch to prevent the spread of
the temptation to exploit foreign laborers" but also ensure that ‘1πunigrants are to
be received as persons and helped , together with their families , to become a part
of societallife"
Professor Paul Chow and his son in “ Human Rights Issues after the KMT's
Demise" look at four unrelated human rights issues in Taiwan: co汀uption ，
criminal justic巴， migrant workers and immigrant spouses. They note that there are
19. XVlll 生活品質之泉源、
still many areas of injustice in Taiwan today. They also observe that human rights
organizations must work with politicians , who may be imperfect , in order to bring
about change. If the Church was able to have more voice at the political level it
could do more to speak up on behalf of the least members of society and obtain
benefits for them
In “ Globalization and Income Distribution: Evidence from Taiwan"
Professor Shun-Ching Huang notes that globalization has both pluses and minuses
for society. It can lead to unequal distribution and the forrnation of an M-shaped
society where the rich are richer and poor are poorer. This is particularly unfair to
the marginalized. The Catholic Church has also draw attention to these problems:
“the growing economic wealth made possible by [globalization] is accompanied
by an increase in relative poveny." ProfHuang makes some suggestions as to how
to tackle this inequality of distribution , which is evidence for what the
Compendium describes as the “ new tasks" to which organizations of civil society
are called. As the Compendium states it:“ An adequate solidarity in the era of
globalization requires that human rights be defended." In this way help can be
1
given to different peoples , especially here the indigenous people ofTaiwan.
The last chapter in the book is the record of dialogue on Sustainable
Development and Local Concems. The moderator was Professor Daisy Tai-hsing
Day and the two speakers were Professor Ming-rea Kao of Sun Yat-Sen
University and Professor Liu Chu-chih of Fujen University. In their capacity as
academics th巳y expressed particular concem for the future of higher education in
Taiwan. Their dialogue forrns the postscript to the book.
l “ Globalization must not be a new version of colonialism. It must respect the
diversity of cultures which , within the universal harmony of peoples , are life's
interpretative keys. In particular, it must not deprive the poor of what remains
most precious to them , including their religious beliefs and practices 可 smce
genuine religious convictions are the clearest manifestation of human
freedom." Compendium 01 the Social Doctrine 01 the Church #366b
43. 人:工作的目的
狄明德 l
工作，就是走出自己。人若要成為自己，就得依賴
他和別人的關係。首先，人要依賴天主，同時也依賴其
他人類。沒有人可以把自己關閉在他的工作成果中;工
作的成果是他和其他人之間的媒介，彼此通過它互相感
恩。因此，不應該只是以生產來衡量工作，而更應該看
它服務的性質，或是和他人的交流，甚至是與「自己」
的交流。服務，既然基本上是與他人的一種交流，這裡
就隱含休戚相關的意思，也就是工作的本質。而由此工
作角度來談生活品質的問題，即是生活的滿意度。
自 IJ r:::::1
在《教會社會訓導彙編》的索引內，找不到「生活品質」 2
這個詞字;在其他匯集教會訓導文件的索引中，也找不到。反
l 本文作者:狄明德，法籍耶穌會神父，現於澳門大學任教，並兼
社會工作學程主任。
2 然而「生活品質 J 這詞句常在世界各地的教區或天主教會機構的
文件中出現。其內容多為關注貧窮、醫藥以及其他倫理問題，包
括就業條件等，卻較少有關工作本身。如參閱: Dr. Benedict Al
D'Rozario , Executive Director, Caritas Bangladesh , Social Justice and
Quality ofL拚( <<社會正義與生活品質>> ' without date , but after Feb.
2005 ) Conference of European Churches , In Search of the Quality of
0
Life , 200 1.
45. 人:工作的目的 29
主觀相對於客觀
澳門一間新成立的大學參與了由澳洲主辦的一項國際性研
究，研究有關生活品質。推動這個研究的 Robert Cωummu
虹
m
其研究的方向及觀點，已經是眾所皆知了。然而，澳門的第一
本調查手珊，如同學術界慣常作法，除了介紹自己的立場之外，
也尊重地介紹其他不同的觀點。以下簡略地介紹各種有關品質
的指數，為顯示出討論範圍之廣泛及重要性，及所遇到的嚴重
障礙。我們之所以要大費周章地介紹這些不同的理論與其實踐
方式，是為了更好地顯示出兩個極端觀點:客觀與主觀，如此
大家就能更容易理解教會所採取的立場。
人類發展指數( The Human Development Index ' UNDP )的計算，
是基於一些客觀的因素:人的平均生活年齡、教育程度，以及
經過調整後的真正收入。 Veehoven 的快樂生活的期待 (Happy Life
Expectancy )選擇「社會性的輸入 J (societal inputs) ，相對於「社
會性的輸出 J (societal outputs) ，他也談到富庶的物資，但沒談
就業。相反的， Calvert-Henderson 的生活品質指數就有用到就業。
澳門的研究卻採取男一個趨勢。他們不用生活品質，而有
意跟隨澳洲 Robert Cummins 教授在 Personal and National Well-being
Jndices 中所用的幸福感( well-being )。調查所悶的問題，是要知
道人們是否「滿意於...... J 或「您感覺如何...... J 。生活品質的
經濟學者嘗試把主觀與客觀兩方面連起來，因此在計算中介入
了「工作穩定性」。澳門的研究也提到，社會進步的加權指數
( Weighted Index) 集合了許多客觀的指數;世界衛生機構的生活
品質計劃，集中分析「在不同的文化與價值背景中的個人觀
點 J .世界銀行的世界發展報告中，包括了生活品質的數據，
46. 30 天主教社會思想理論分析
計算方式多是根據客觀的因素，坦白地承認《無形的因素》雖
重要，但很難計量。除此之外還有許多例子，比如 OECD 的社
會指數，它包括了就業和「主觀幸福感 J (su句 ective well-being ) 3 。
令人奇怪的是，幸福指數的定義只是悄悄地、輕微地觸到
「工作」本身的意義。人們談論就業，或是失業，還有收入，
但並沒有真正談到工作的意義，或是工作的內涵。然而，直接
衡量人們是否滿意他們的工作的調查並不缺乏。即使 Google 並
不自以為是一個高度的科學主具，或具有學術水準，但因它的
普遍性，如同所有的大眾媒介，影響社會的思潮。所以我們在
其中找到有關工作以及人們對工作的滿足，在某個程度上表達
出普遍的認同。
這裡舉一個例子， Gallup Organization 所做的調查 Work
Satisfaction Survey 0 其間卷雖帶有西方、甚至是美國的態度，但
顯示出調查內容並沒有真正考慮工作本身。問題多是以「我」
為中心的工作環境。這些問題，如: r In the last seven days , 1 have
received recognition or praise for doing good work. J 及 r 1 have a
best friend at work. J '這些都與關鍵字眼「滿足」有關:我是
否在工作中感到高興，而不是我是否喜歡我的工作或是因我的
3 在電腦網絡上，可以找到許多社團或機構所寫的文件，他們採用
了以上所談到的指數。這裡特別指出一些較廣泛的研究，比如
1999 年 7 月 22 日 Andrew Sharpe 在 Center for the Study of Living
Standard (Ottawa, Canada) 所做的 A Survey olIndicators 01 Economic
and Social Well-Being 0 還有蘇格蘭政府在 2006 年 1 月 20 日出版
的 Quality 01 Life and Well-being: Mishearing the Benefit 01 Culture
and Sport: Literature Review and Thinkpiece ' 第1. 2 章中，定義生
活品質和幸福。
47. 人:工作的目的 31
工作而高興。這好比說我們對某餐感到滿意，但卻沒說吃了什
麼。
要生活就得工作，要賺錢活口;臨然是必要，那就最好想
辦法減輕這差使的痛苦。所以趨勢是幾乎傾向於對工作的「主
觀」態度。在衡量幸福指數方面，我們已經看到如此的傾向。
然而，這裡所提的問卷，沒有完全了解主觀因素。因為我們可
以理解到一個更高層次的滿足，不只是來自「我」。比如在群
體的工作中，小我消失於大我中;或者辛苦的慈善工作，只是
為了給他人帶來好處。然而，在任何情況下，工作本身不是目
的:工作或者是為了某件事，或者是為了某個人4 。
這裡很清楚看到其兩極性。一方面，必須要有適當的工作
條件，以便這活動基本上是符合人性、可以接受的。我們不間
為什麼要如此，這幾乎是理所當然的。雇用童工，在不合理及
微薄工資的情況下，是不能接受的;在尊重兩性生理不同的情
況下，男女平等是無可質間的;不合理的工資，是永遠不能自
圓其說...... ，客觀的條件，當然因時因地而異;標準也隨之改
變;某種特殊情況下，合法的事並不一定能絕對化。然而無論
如何，人最喜歡處在他自認為最好的條件下，能讓他有機會發
揮自我，能依他的喜好或才能來選擇工作。
既然要選擇，若能擴大其選擇範圍，並加入主觀條件就更
好。因為，如果人認為他的工作實現了他的生活價值，他就會
喜歡或滿意這個工作。澳門所做的調查，清楚地指出幸福的衡
4 參閱另一個調查例子 : Job satisfaction sun呵， or for personnel
working in non-profit organization: The Role of Personnal Practice in
Work Satisfaction , by Michael C. Gilbert , May 30th, 2007 , Nonprofit
Online News.
48. 32 天主教社會思想遑論分析
量和一些客觀因素有關，但又不完全依賴這些因素，如:收入、
工作時間、地位等等。所以，有可能是，勞工自己賦予了他的
工作一份意義，目的是為了使自己能忍受它。經濟學者指出，
若把工作和工資完全分開，是錯誤的。無論如何，工作臨然是
由人來做，就與人分不閉，因此是由人去平衡工作與他生活的
其他部分。所以，即使要盡量客觀，始終擺脫不了主觀因素 5 。
教會如何看待工作
《工作之神學》這本很薄的書，要等待上世紀的下半業才
出現。不久前一本相當出名的論文中 6 ，也介紹了過去對工作的
詮釋之發展。要指出的是，這些都是西方的研究，其他的文化
也需要有類似的研究，且也這個文化中的人士來寫。概括地說，
這些作者指出:以往工作主要被認為只屬物質範圍的勞力活
動;勞心的腦力或藝術工作是較高尚的活動。勞力和勞心工作
之間，的確是有分別，但別忘了，所有的工作都要人努力走出
自己。在這點上，天主教會願意從聖經第一章中更進一步地引
申。從聖經的觀點引申，近代教會訓導的立場就比較清晰。總
之，教會今天所強調的一些理論及行為的後果，是為繼續更好
地融和工作的客觀與主觀性。
5 參考: Lane Robert E. The Market Experience, Cambrid阱， Cambridge
University Press , 1991; Hirschman , A1bert O. A Propensity 10
Selj二 Subνersion ， Cambridge: Harvard University Press 1995 , Ch. 18
Does the Market Keep Us Out ofMischief or Out ofHappiness?
6 Chenu , Marie-Dominiqu巴， Pour Une Theologie Du Travail , Seui11965;
Méda , Dominique , Le Travail , Une Valeur En Voie De Disparition
F1amrnarion 1998.
