Ask someone what a calling is, and they’ll probably say something like “doing work you love.” But as a management professor who has spent two decades researching the history and impact of calling, I’ve found it’s much more than personal fulfillment.
The concept of calling has deep roots. In the 1500s, theologian Martin Luther asserted that any legitimate work – not just work in ministry – could have sacred significance and social value, and could therefore be considered a calling. In this early form, calling wasn’t merely a vocation or passion; it was a way of living and working that built character, competence and social trust.
That’s because calling is an ethical system – a set of thoughts and actions aimed at producing “good work” that is both morally grounded and quality-focused. As such, it’s not just a feel-good idea.
Today, we know that calling can strengthen social trust by reinforcing its key elements: confidence in product quality, stable institutions, adherence to rules and laws, and relationships.
Social trust is crucial for capitalism and vibrant democracies. And when those systems weaken, as they are now, it’s calling – not cunning or charisma – that can help repair them.
Although calling’s original meaning has faded, I contend that it’s worth reviving. That robust spirit of work still has practical value today, especially since social trust has been declining for decades.
History’s warning lights are flashing
We’ve been here before – in the late 19th century, when the U.S. entered its first Gilded Age. Innovation surged, but so did corruption and inequality as lax regulations enabled tycoons to accumulate extraordinary wealth. Rapid social change sparked conflict. Meanwhile, rising authoritarianism, shifting national alliances and economic jolts unsettled the world. Sound familiar?
Today, in the U.S., trust in institutions has reached an all-time low, while measures of corruption and inequality are up. Meanwhile, American workers are increasingly disengaged at work, a problem that costs US$438 billion annually. America’s fractured and flawed democracy ranks 28th globally, having fallen 11 slots in less than 15 years.
These aren’t just economic or political failures – they’re signs of a moral breakdown.
Over a century ago, sociologist Max Weber warned that if capitalism lost its moral footing, it would cannibalize itself. He predicted the rise of “specialists without spirit,” people who are technically brilliant but ethically empty. The result: resurgence of a cruel, callous form of capitalism called moral menace.
Moral menaces and moral muses
Some leaders act as moral menaces, which law professor James Q. Whitman describes as an efficient but exploitative form of capitalism. Moral menaces extract value and treat people callously, which erodes trust that sustains markets and society. In contrast, others are what I call “moral muses” – leaders who are examples of a calling in action. They’re not saints or celebrities, but people who combine skill, care and moral courage to build trust and transform systems from within. President Franklin Roosevelt and Yvonne Chouinard are two examples.
When President Franklin D. Roosevelt was inaugurated in 1933, amid the Great Depression, an aide told Roosevelt if he was successful, he’d become America’s greatest president. Roosevelt replied, “If I fail, I shall be the last one.” He succeeded by restoring trust. Through New Deal policies, Roosevelt enhanced institutional trust, which stabilized democracy and helped rescue capitalism from its excesses. Today, the U.S. remains highly innovative, competitive and wealthy, in part because of moral muses like Roosevelt.
Or take Yvon Chouinard, the founder of clothing label Patagonia, who built a billion-dollar company while building trust around a moral mission. He urged customers not to buy more gear, but instead to repair their old products to curb consumer waste. Chouinard filed over 70 lawsuits to protect public land, and he gave away his company to climate-change nonprofits in 2022, declaring, “Earth is now our only shareholder.” Relatedly, Patagonia’s employee turnover is far lower than the industry standard, reporting shows. Why? Because people trust leaders who live their values.
History shows that such leaders aren’t born; they are trained.
MBAs and the calling to leadership
For 15 years, I’ve taught an MBA module named “The Calling to Leadership.” Students study moral muses like Roosevelt and Chouinard – not for their fame, but for how they live their callings to cultivate talent and trust, and transform systems.
Students learn to identify moral injuries that lead to disengagement, identify trust gaps, reflect on their own moral core, and practice ethical decision-making. They also engage in reflective practices that sharpen their ethical judgment, which is essential to creating moral markets.
As Lynn Forester de Rothschild, the founder of the Council for Inclusive Capitalism, put it: “At its best, the basis of capitalism is a dual moral and market imperative.”
Democracy and capitalism won’t be strengthened by charisma, cunning or exploitative ambition, but by people who answer a deeper calling to do “good work”: work that builds trust and strengthens the social fabric. History shows that real progress has often been guided by the slumbering ideals of calling. In this age of disengagement and distrust, those ideals aren’t just worth reviving – they’re essential.
In my view, calling isn’t a luxury; it’s a leadership imperative. To fulfill yours, don’t ask, “Is this my dream job?” Ask, “Will my actions build trust?” If not, change course. If yes, keep going. That’s how to heal institutions and improve systems, and how ordinary people can become the quiet force behind meaningful, lasting transformation.