The Social Teachings of the Church define work as a “human act” (opus humanum), an “arduous good” (bonum arduum), and an expression of the intrinsic value and dignity of the human person. The right to work is not only granted by the State but rather a disposition of the value possessed by a person in fulfilling his/her “destiny and vocation” as a rational and autonomous being. However, the breakthroughs of modernity dichotomized the established value of humanity and his work. Artificial Intelligence (AI) is on the way to altering this essential relationship, giving priority to Machine Intelligence (MI). This admiration of humanity for the proliferation of technical advances lurks a certain danger, “a danger as such” if I may use Heidegger’s term. The danger is not only the possible displacements of humanity in his/her work but rather an alienated individual stripped of his/her worth and dignity as a person who is the sole object of work. This paper argues that (1) the human person remains the indispensable subject of work and (2) artificial intelligence is problematic. To facilitate the said discourse, the work of John Paul II “Laborem Exercems” (John Paul II, 1981), shall be the guide in exploring the issue.The Social Teachings of the Church define work as a “human act” (opus humanum), an “arduous good” (bonum arduum), and an expression of the intrinsic value and dignity of the human person. The right to work is not only granted by the State but rather a disposition of the value possessed by a person in fulfilling his/her “destiny and vocation” as a rational and autonomous being. However, the breakthroughs of modernity dichotomized the established value of humanity and his work. Artificial Intelligence (AI) is on the way to altering this essential relationship, giving priority to Machine Intelligence (MI). This admiration of humanity for the proliferation of technical advances lurks a certain danger, “a danger as such” if I may use Heidegger’s term. The danger is not only the possible displacements of humanity in his/her work but rather an alienated individual stripped of his/her worth and dignity as a person who is the sole object of work. This paper argues that (1) the human person remains the indispensable subject of work and (2) artificial intelligence is problematic. To facilitate the said discourse, the work of John Paul II “Laborem Exercems” (John Paul II, 1981), shall be the guide in exploring the issue.