As part of the Vigipirate plan and in order to ensure the safety of our visitors, the Musée d'Orsay follows the preventive measures decided by the government for public administrations. Abandoned items may result in the evacuation of the public and be destroyed by the police. Be alert and keep your personal belongings with you. The Musée d'Orsay would like to thank its visitors in advance for their understanding of the slowdown caused by the security checks at the entrances.
The wifi is free and open to all. To connect, select the Musee_Orsay_Public network. Once you have accepted the general conditions of use, you will be redirected to the museum's website and you will be able to browse freely on the internet. Once wifi access is registered on your device, you will be connected automatically in covered areas.
Cloakrooms are available free of charge for visitors to drop off their coats, small luggage and other items subject to compulsory deposit. The introduction of maximum cabin size baggage (56x45x25 cm) is allowed, valuables are not accepted.
The easiest and most stress-free way to get to Versailles Palace is to join a group tour that includes transportation from Paris on a luxury coach or train. Then, all you have to do is show up at a designated meeting spot in central Paris.
Pro Tip: If you do decide to take the bus, do yourself a big favor and download the RATP app on your phone, which provides clear directions and a useful map for finding the station location.
But if you are planning to make a trip outside the city to multiple destinations including Versailles, then renting a car and stopping at the Palace for a day or more along the way can make a lot of sense.
The 15-mile (24 km) route to Versailles is easy and scenic, starting with a lovely stretch through the Bois de Boulogne in Paris's 16th arrondissement. Once you reach the Palace of Versailles, you can enter the estate for free through one of the bike-friendly gates, and ride along picturesque paths through the woods and meadows.
HHS certifies that the HHS Chief Information Officer (CIO) has reviewed and had input in approving information technology (IT) Investments included in the below budget request documents. Furthermore, both the HHS Chief Financial Officer (CFO) and HHS CIO have had a role in reviewing planned IT support for major programs and significant increases and decreases in IT resources as reflected in this budget. Additionally, with respect to Federal Information Technology Acquisition Reform Act (FITARA) implementation, the Agency has developed and implemented its plan to ensure that all common baseline FITARA responsibilities are in place. Finally, HHS confirms that all HHS components are utilizing incremental development practices as appropriate across their IT investment portfolio.
The development of industry and of the various sectors connected with it, even the most modern electronics technology, especially in the fields of miniaturization, communications and telecommunications and so forth, shows how vast is the role of technology, that ally of work that human thought has produced, in the interaction between the subject and object of work (in the widest sense of the word). Understood in this case not as a capacity or aptitude for work, but rather as a whole set of instruments which man uses in his work, technology is undoubtedly man's ally. It facilitates his work, perfects, accelerates and augments it. It leads to an increase in the quantity of things produced by work, and in many cases improves their quality. However, it is also a fact that, in some instances, technology can cease to be man's ally and become almost his enemy, as when the mechanization of work "supplants" him, taking away all personal satisfaction and the incentive to creativity and responsibility, when it deprives many workers of their previous employment, or when, through exalting the machine, it reduces man to the status of its slave.
Man has to subdue the earth and dominate it, because as the "image of God" he is a person, that is to say, a subjective being capable of acting in a planned and rational way, capable of deciding about himself, and with a tendency to self-realization. As a person, man is therefore the subject ot work. As a person he works, he performs various actions belonging to the work process; independently of their objective content, these actions must all serve to realize his humanity, to fulfil the calling to be a person that is his by reason of his very humanity. The principal truths concerning this theme were recently recalled by the Second Vatican Council in the Constitution Gaudium et Spes, especially in Chapter One, which is devoted to man's calling.
And so this "dominion" spoken of in the biblical text being meditated upon here refers not only to the objective dimension of work but at the same time introduces us to an understanding of its subjective dimension. Understood as a process whereby man and the human race subdue the earth, work corresponds to this basic biblical concept only when throughout the process man manifests himself and confirms himself as the one who "dominates". This dominion, in a certain sense, refers to the subjective dimension even more than to the objective one: this dimension conditions the very ethical nature of work. In fact there is no doubt that human work has an ethical value of its own, which clearly and directly remain linked to the fact that the one who carries it out is a person, a conscious and free subject, that is to say a subject that decides about himself.
The ancient world introduced its own typical differentiation of people into dasses according to the type of work done. Work which demanded from the worker the exercise of physical strength, the work of muscles and hands, was considered unworthy of free men, and was therefore given to slaves. By broadening certain aspects that already belonged to the Old Testament, Christianity brought about a fundamental change of ideas in this field, taking the whole content of the Gospel message as its point of departure, especially the fact that the one who, while being God, became like us in all things11 devoted most of the years of his life on earth to manual work at the carpenter's bench. This circumstance constitutes in itself the most eloquent "Gospel of work", showing that the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person. The sources of the dignity of work are to be sought primarily in the subjective dimension, not in the objective one.
It was precisely one such wide-ranging anomaly that gave rise in the last century to what has been called "the worker question", sometimes described as "the proletariat question" . This question and the problems connected with it gave rise to a just social reaction and caused the impetuous emergence of a great burst of solidarity between workers, first and foremost industrial workers. The call to solidarity and common action addressed to the workers-especially to those engaged in narrowly specialized, monotonous and depersonalized work in industrial plants, when the machine tends to dominate man - was important and eloquent from the point of view of social ethics. It was the reaction against the degradation of man as the subject of work, and against the unheard-of accompanying exploitation in the field of wages, working conditions and social security for the worker. This reaction united the working world in a community marked by great solidarity.
This gigantic and powerful instrument-the whole collection of means of production that in a sense are considered synonymous with "capital"- is the result of work and bears the signs of human labour. At the present stage of technological advance, when man, who is the subjectof work, wishes to make use of this collection of modern instruments, the means of production, he must first assimilate cognitively the result of the work of the people who invented those instruments, who planned them, built them and perfected them, and who continue to do so. Capacity for work-that is to say, for sharing efficiently in the modern production process-demands greater and greater preparation and, before all else, proper training. Obviously, it remains clear that every human being sharing in the production process, even if he or she is only doing the kind of work for which no special training or qualifications are required, is the real efficient subject in this production process, while the whole collection of instruments, no matter how perfect they may be in themselves, are only a mere instrument subordinate to human labour.
In order to meet the danger of unemployment and to ensure employment for all, the agents defined here as "indirect employer" must make provision for overall planning with regard to the different kinds of work by which not only the economic life but also the cultural life of a given society is shaped; they must also give attention to organizing that work in a correct and rational way. In the final analysis this overall concern weighs on the shoulders of the State, but it cannot mean onesided centralization by the public authorities. Instead, what is in question is a just and rational coordination, within the framework of which the initiative of individuals, free groups and local work centres and complexes must be safeguarded, keeping in mind what has been said above with regard to the subject character of human labour.
The fact of the mutual dependence of societies and States and the need to collaborate in various areas mean that, while preserving the sovereign rights of each society and State in the field of planning and organizing labour in its own society, action in this important area must also be taken in the dimension of international collaboration by means of the necessary treaties and agreements. Here too the criterion for these pacts and agreements must more and more be the criterion of human work considered as a fundamental right of all human beings, work which gives similar rights to all those who work, in such a way that the living standard of the workers in the different societies will less and less show those disturbing differences which are unjust and are apt to provoke even violent reactions. The International Organizations have an enormous part to play in this area. They must let themselves be guided by an exact diagnosis of the complex situations and of the influence exercised by natural, historical, civil and other such circumstances. They must also be more highly operative with regard to plans for action jointly decided on, that is to say, they must be more effective in carrying them out. 2b1af7f3a8