Recent years have witnessed a resurgence of interest in the dignity of work. Christian thought, and Catholicism in particular (John Paul II 1981), has long advocated that work manifests the dignity inherent in human beings. The claim that “all work has dignity,” regardless of its nature or of how much social esteem it enjoys, rests on egalitarian ideals about labor, ideals articulated by Black American thinkers such as Booker T. Washington and Martin Luther King, Jr. As Washington expressed it, “there is as much dignity in tilling a field as in writing a poem” (Washington 1901:220). At the same time however, this tradition has also deployed the notion of dignity as a critical concept, to highlight labor injustice and to decry exploitative forms of work (including slavery) that fail to serve or uplift humanity (Washington 1901: 148, King 2011: 171–72, Veltman 2016: 29–31). This position thus seems to assert that work as such has dignity but that work can also vary in its dignity depending on workers’ economic conditions or social status. More recent philosophical scholarship on the dignity of work has investigated its relationship to human rights. For instance, Paolo Gilabert (2018) distinguishes between dignity as a status and dignity as a condition. Status dignity is grounded in certain valuable capacities that individuals have, capacities that in turn that require workers be treated with respect and concern. Condition dignity is achieved when individuals are treated in accordance with the ‘dignitarian’ norms mandated by such respect or concern. Gilabert’s distinction may allow the affirmation both of the inherent dignity of work, inasmuch as work gives evidence of human capacities worthy of respect, and of the claim that failing to provide decent working conditions is at odds with (but does not undermine) dignity.