The Ever-Evolving Meaning of Work - Research Paper Example

The Ever-Evolving Meaning of Work Introduction Work has an ever-evolving meaning. Its essence and the ways in which it has been viewed and performed have changed over time. In other words, work, it appears, has no exclusive essence or meaning, only a narrative of different and distinctive experiences. Philosophical foundations of work consequently influence how and why people work. Philosophers have debated over the true essence of work and how people should perform their jobs. Most talked as though they own the truth. This research paper presents three distinct discourses about the meaning of work, presented by three remarkable thinkers: the Dalai Lama, Bell Hooks, and Robert Clair. The Meaning of Work The ever-evolving meaning of work has been a phenomenon that caught the attention of numerous philosophers over the ages. His Holiness, Dalai Lama, has been one of those who shared his wisdom about work. Howard Cutler presents this wisdom of the Dalai Lama in the book The Art of Happiness. Starting with the relationship between happiness and work, Dr. Cutler asks the Dalai Lama about the essence of work. His Holiness answers that people’s reason for working greatly influences the extent of their happiness or satisfaction, as well as how they perceive their work. As stated in the conversations, the meaning of work evolves from ‘survival’ to ‘career’ and to ‘calling’, the latter being the highest essence of work (Dalai Lama 15-16). Survival refers to the actual economic purpose of working; career refers to personal growth; and calling refers to a greater purpose of working (Dalai Lama 16). As declared by the Dalai Lama (26): There is always a way to find a higher purpose to one’s work. Of course, there may be some individuals who may not need to work because of their special financial circumstances. Under such circumstances, they can enjoy their freedom and enjoy the privilege they have, and that’s one thing. But among those who need to work to make a living, then it is important for these individuals to recognize that, first of all, they are part of a society. The Dalai Lama believes that by actively taking part in labor, workers are carrying out their duty as citizens, as dynamic and valuable members of society. In this fashion, they can feel that they are contributing to the wellbeing of the society. Hence, if they feel this way they can achieve some purpose or meaning in their work that transcends mere survival, and toward a sense of greater purpose—a sense of calling. People who see their work as a calling have a tendency to have considerably greater job satisfaction, as well as a contented and happy life, than those who see their work as livelihood or career. The Dalai Lama asserts that those who have a strong, unwavering perception of the real purpose of money and have the capacity to handle financial resources with a positive perspective, although they may in fact have less material wealth, will have a higher sense of happiness and security as regards money. Hence, paradoxically, they could be less privileged in terms of financial resources but they are truly wealthier, because they are capable of understanding the real value of money, and are unchained from the impractical or idealistic beliefs about what money will give. Ultimately, the Dalai Lama asserted that most people believe that how they view their work relies on the nature of their occupation. For instance, in several occupations, some types of unskilled jobs, one may assume that people would view their work as sheer means of subsistence, whereas a physician or an artist would view it as a calling. But the Dalai Lama argued that this is not true in the real world. The three major meanings of work—survival, career, and calling—are still existent in all kinds of work. On the other hand, Bell Hooks, in her essay Work Makes Life Sweet, explains how class, gender, and race affect how people view and find meaning in their work. These three factors, as Hooks argues, influence the evolution of the meaning of work. According to her, “most of us [black women] did not enter the workforce thinking of work in terms of finding a ‘calling’ or a vocation. Instead we thought of work as a way to make money” (Hooks 22). Based on her experiences, she claims that a lot of them are hired in jobs they do not like, but because they do not have much of a choice they are forced to stick to their jobs. Hooks explains how the younger and older generation views work differently. She claims that the younger generations of black women “learn how to think about work and our job choices from the standpoint of ‘right livelihood’” (Hooks 23). She narrates how she grew up in a world of older black people who perceived their work positively, and performed their work with commitment, contentment, happiness, and pride, whether it was a menial or prestigious job, and in spite of being challenged by sexual and racial discrimination day after day. But Hooks admits that although she grew up in an environment where work is viewed as a ‘right livelihood’, she still tends to believe that the amount of money one is able to earn is more essential than what one does to earn that money. Nevertheless, she declares that ‘work makes life sweet’; but not in a way that the Dalai Lama sees it. She is more oriented toward the ‘survival’ meaning of work. She claims that if a person did not work then s/he would not be capable of providing for his/her needs and his/her family. Owning financial resources and being capable of affording the necessities of life is what makes life sweet. This argument is more pragmatic than those of the Dalai Lama, which are more idealistic. In recent times, according to Robert Clair, scholars have argued that thinkers like Karl Marx and Max Weber did not give the absolute answer about the meaning of work but rather gave rhetorical points quite compelling that they have been accepted by entire nations. Specifically, such grand rhetorical arguments are only claims about truth. Moreover, such grand arguments are rooted within people’s everyday activities. However, opportunities to resist these grand narratives are readily available to people (Clair 29). That would shed light on, to a certain extent, how the meaning of work evolves. Basically speaking, a student who believes that farming is important and a farmer who believes in the importance of education may simply perceive the world of work in their own unique ways (Clair 29-30). The student who aspires to be an engineer and the student who aspires to be a good mother are just the same as the farmer who aspires to make a name for him/herself through his/her work. Each and every one of them is trying to find meaning in their work. Conclusions The Dalai Lama, Bell Hooks, and Robin Clair all believes that to make work meaningful and satisfying is to look for a work that one finds valuable or useful. As the Dalai Lama declares, “I think it is best if the higher purpose or meaning of one’s work involves being of some help to other people.” These three authors agree that in order to make one’s work more rewarding and fulfilling is to discover the meaning behind it. The questions about why people work and why particular work is more respected or esteemed than others are very difficult to answer. Still, the process of finding meaning in one’s work deserves time and attention. As argued by the three authors, if one becomes certain about the meaning or purpose of his/her work, s/he becomes more motivated and satisfied. The only difference between the arguments of these three authors is how they perceive the true nature of work: for the Dalai Lama, work is a calling; for Hooks, work is for survival; and for Clair, work is for personal growth. Works Cited Clair, Robin. Why Work? The Perceptions of a Real Job and the Rhetoric of Work through the Ages. New York: Purdue University Press, 2008. Print. Dalai Lama. “Happiness at Work: Job, Career and Calling.” The Changing World of Work. Marjorie A. Ford. New York: Pearson/Longman, 2005. 14-63. Print. Hooks, Bell. “Work Makes Life Sweet.” The Changing World of Work. Marjorie A. Ford. New York: Pearson/Longman, 2005. 21-30. Print. Read More