El Catolicismo Social y la recepción de la Escuela de Relaciones Humanas en España
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2018
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Fundación Instituto de Historia Social
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Martínez Vara, Tomás, y Ramos Gorostiza, José Luis (2018): “El Catolicismo Social y la recepción de la Escuela de Relaciones Humanas en España”, Historia Social, nº 90, 2018, pp. 107-130.
Abstract
El Catolicismo Social, cuyo peso sociopolítico durante el primer franquismo fue notable, fue uno de los puntales de la difusión de la Escuela de Relaciones Humanas en la España de los años cincuenta. Ello no sólo se debió a la cercanía entre los principios de la Doctrina Social de la Iglesia y los postulados de las Relaciones Humanas –que a su vez ofrecían una buena alternativa frente a los incipientes conflictos laborales–, sino también al atractivo de los planteamientos anti-industrialistas de Elton Mayo para el social-catolicismo. Las dos vías fundamentales de difusión fueron los teólogos (Brugarola, Morcillo, González Moralejo, etc.) y la patronal católica (a través de su revista, sus congresos, su relación informal con la Comisión Nacional de Productividad Industrial, etc.). No obstante, en la práctica el Catolicismo Social no logró dotar del pretendido sentido cristiano a las técnicas de las Relaciones Humanas, que siguieron siendo esencialmente un mero instrumento para el incremento de la productividad empresarial.
Social Catholicism, whose socio-political weight during the early Francoism was remarkable, was one of the mainstays of the spread of the School of Human Relations in the Spain of the fifties. This was not only due to the closeness between the Social Doctrine of the Church and the Human Relations principles (which in turn offered a good alternative to emerging labor conflicts), but also to the attractiveness of Elton Mayo’s anti-industrialism for Social Catholicism. The two fundamental ways of spreading were the theologians (Brugarola, Morcillo, Gonzalez Moralejo, etc.) and the association of Catholic employers (through its journal, its congresses, its informal relationship with the National Commission on Industrial Productivity, etc.). However, in practice Social Catholicism failed to give a Christian meaning to Human Relations techniques, which remained essentially as a mere instrument for increasing business productivity.
Social Catholicism, whose socio-political weight during the early Francoism was remarkable, was one of the mainstays of the spread of the School of Human Relations in the Spain of the fifties. This was not only due to the closeness between the Social Doctrine of the Church and the Human Relations principles (which in turn offered a good alternative to emerging labor conflicts), but also to the attractiveness of Elton Mayo’s anti-industrialism for Social Catholicism. The two fundamental ways of spreading were the theologians (Brugarola, Morcillo, Gonzalez Moralejo, etc.) and the association of Catholic employers (through its journal, its congresses, its informal relationship with the National Commission on Industrial Productivity, etc.). However, in practice Social Catholicism failed to give a Christian meaning to Human Relations techniques, which remained essentially as a mere instrument for increasing business productivity.