In this article, I present a sociological approach to the problem of meaningful work that dwells on its broad social and cultural sources, as opposed to the focus on subjective and organizational factors currently prevailing in the field. Specifically, I consider two sociological perspectives, those of community and autonomy, as important conceptual tools for understanding the ambivalent character of modern culture in providing individuals with a sense of meaningfulness of their activities. I also review some of the existing research on meaningful work and interpret it through this conceptual distinction, both to show the latter’s relevance for the field and to identify the gaps it might help fill. As a result, based on the sociological perspectives, I propose a general conceptual model and discuss five directions to further advance the theoretical comprehension of meaningful work, and I suggest some implications of these perspectives for normative business ethics.

This article uses Loïc Wacquant’s concept of the centaur state to analyse symbolic framings of the meaning and future of work in the Australian policy response to COVID-19 in 2020. In contrast with historical conceptualisations anchored in rights and social security, contemporary Australian social welfare policy discourse is dominated by political representations of the imperative to work. For people currently outside of the labour market, self-reliance through paid work is a primary objective of social security policy. In 2020, economic impacts of national lockdowns were ameliorated by large transfers from the state to businesses and individuals. Concurrent announcements of plans for a ‘business-led’ post-pandemic economic recovery centred the message that the meaning of work lies in its individual and social utility. Prior to the pandemic, transformation of the modes of organisation of work had already brought into question normative claims about the meaning of work, and what is comprehended by the term ‘job’. Analysis of key ‘economic recovery’ policy initiatives illustrates that they combined considerable corporate welfare with a construction of job seekers as having unrealistic expectations of meaningful work, for which there could be no room in the institutional machinery driving economic recovery. In the policy trajectory of the Australian centaur state, the future of work for people currently unemployed is to serve as a resource to fuel the business-led recovery.

This article critically examines the relation between work and utility and challenges the mainstream economic view of well-being as a hedonic state for which work is a less pleasurable trade-off. It proposes a conception of work as a potential source of eudaimonic well-being, providing meaning and contributing to human flourishing and self-realisation. Based on micro-level data, the article shows the relevance of distinguishing between hedonic and eudaimonic well-being by way of comparing the effects of increased financial difficulties and deteriorated work conditions on these two types of well-being in five European Union countries – Germany, Poland, Portugal, Sweden and the UK – in the post global financial crisis years between 2009 and 2014. The article concludes by underlining the political importance of addressing aspects pertaining to the quality of working life and of creating jobs that serve to improve the eudaimonic well-being of citizens.

Based on the Job Demands Resources Model (JD-R), this study investigates the mediating role of meaningful work and work engagement in the association between job resources and employees' intention to stay. A cross-sectional study was conducted through an online survey of 217 employees from different organizations in Puerto Rico. We examined a serial mediation analysis through structural equation modeling. The results indicate that job resources are positively related to meaningful work, while meaningful work is positively associated with work engagement. Further, job resources are indirectly associated with the intention to stay through meaningful work and work engagement. This study contributes to understanding the role of meaningful work and engagement in the JD-R model's motivational-driven process and how these mechanisms promote positive work outcomes in terms of the retention of human capital. Designing jobs and strategies at the workplace to develop meaning and engagement seems crucial to retain employees.

Given his view that the modern world is “radically evil,” Theodor Adorno is an unlikely contributor to business ethics. Despite this, we argue that his work has a number of provocative implications for the field that warrant wider attention. Adorno regards our social world as damaged, unfree, and false, and we draw on this critique to outline why the achievement of good work is so rare in contemporary society, focusing in particular on the ethical demands of roles and the ideological nature of management’s self-understanding. Nevertheless, we show that Adorno’s comments on activities such as art and philosophy mean that it is possible to draw on his work in a way that contributes constructively to the conversation about good and meaningful work within business ethics.

This article deploys Alasdair MacIntyre’s Aristotelian virtue ethics, in which meaningfulness is understood to supervene on human functioning, to bring empirical and ethical accounts of meaningful work into dialogue. Whereas empirical accounts have presented the experience of meaningful work either in terms of agents’ orientation to work or as intrinsic to certain types of work, ethical accounts have largely assumed the latter formulation and subjected it to considerations of distributive justice. This article critiques both the empirical and ethical literatures from the standpoint of MacIntyre’s account of the relationship between the development of virtuous dispositions and participation in work that is productive of goods internal to practices. This reframing suggests new directions for empirical and ethical enquiries.