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John Paul makes a distinction between work and toil. Work is an integral part of human nature; while toil, according to Genesis, was a consequence of sin. The two cannot be separated now, but we can still find the uplifting and fulfilling aspect of work, which John Paul names ''industriousness''.
{{quote|God's fundamental and original intention with regard to man, whom he created in his image and after his likeness (cf. Gen 1:26-27), was not withdrawn or cancelled out even when man, having broken the original covenant with God, heard the words: "In the sweat of your face you shall eat bread" (Gen 3:19). These words refer to the sometimes heavy toil that from then onwards has accompanied human work. ...And yet, in spite of all this toil—perhaps, in a sense, because of it—work is a good thing for man. ...Through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfilment as a human being and indeed, in a sense, becomes "more a human being
In the modern world there are many situations that tend to degrade the [[dignity of work]]. John Paul called these "threats to the right order of values." For example, when work is treated as a product to be sold, or when workers are considered as an impersonal "work force
John Paul recognized technology as a great benefit, provided it is regarded as a tool and not as a master. However, technology also presents some risks.
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For contrast, he named two ideas he considered to be errors: [[Economic materialism|materialism]] and [[economism]]. Materialism subordinates people to property; while economism regards the value of human labour only according to its economic purpose. John Paul recommends instead a philosophy of [[personalism]].
{{quote|The person who works desires not only due remuneration for his work; he also wishes that, within the production process, provision be made for him to be able to know that in his work, even on something that is owned in common, he is working "for himself". This awareness is extinguished within him in a system of excessive bureaucratic centralization, which makes the worker feel that he is just a cog in a huge machine moved from above
In a modern work-space it becomes very complex to establish ownership rights. Natural resources must be acknowledged as gifts of God, belonging to all. Any tools or technology used builds on prior work by countless generations, and continue to be influenced by those who use them in the present day.
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John Paul examined the rights of workers in the context of a broader picture including both direct and indirect employers. A worker’s direct employer is "the person or institution with whom the worker enters directly into a work contract". Indirect employers are other persons, groups and structures that affect or constrain the direct employer.
{{quote|The concept of indirect employer includes both persons and institutions of various kinds, and also collective labour contracts and the principles of conduct which are laid down by these persons and institutions and which determine the whole socioeconomic system or are its result. ...
As one example, John Paul mentions manufacturing companies in developed countries that purchase raw materials from less developed countries. If the purchasers insist on the lowest possible prices, the workers in another part of the world are indirectly affected. To create labor policies that ensure justice for every worker, it is necessary not only to work with the direct employers, but also to identify and coordinate the indirect employers.
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