Harmony Approach

The Impact of Chinese Culture on Corporate Social Responsibility: The Harmony Approach
Author(s): Lei Wang and Heikki Juslin

Source: Journal of Business Ethics, Vol. 88, Supplement 3: Confucian/Chopsticks Marketing
(2009), pp. 433-451
Published by: Springer
Stable URL: http://www.jstor.org/stable/27749718 .
Accessed: 22/06/2014 10:57
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.
Springer is collaborating with JSTOR to digitize, preserve and extend access to Journal of Business Ethics.
http://www.jstor.org
This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

All use subject to JSTOR Terms and Conditions
Journal of Business Ethics (2009) 88:433-451 ? Springer 2009
DOI 10.1007/sl 0551 -009-0306-7
The Impact of Chinese Culture

on Corporate Social Responsibility: Lei Wang
The Harmony Approach HeikkiJuslin
ABSTRACT. Although the history of adopting the CNTAC: China National Textile and Apparel Council;
Western Corporate Social Responsibility (CSR) concept FDI: Foreign direct investment; GDP: Gross Domestic
in China spans less than 20 years, the core principles of Product; GE: General Electric Company; GC: The
CSR are not new and can be Global ICT: Information and Communications
legitimately interpreted Compact;
within traditional Chinese culture. We find that the Technology; ILRF: International Labour Rights Fund;
Western CSR concepts do not adapt well to theChinese ILSS: Institute of Labour and Social Security; ISO:
market, because they have rarely defined the primary International Standards Organization; MCPRC: Ministry
reason for CSR well, and the etic approach to CSR of Commerce of the People's Republic ofChina; NGO:
concepts does not take the Chinese reality and culture Non-Governmental Organization; NPC: National Peo
into consideration. This article resolves these problems ple's Congress; ORSE: Study Centre forCorporate Social
-
and contributes a new definition of CSR, called here Responsibility; PRC: People's Republic of China;
the Harmony Approach to CSR. Simply, the Chinese SGCC: The State Grid Corporation ofChina; SAI: Social
harmony approach
to CSR means
'respecting
nature and Accountability International;WTO: World Trade Orga
loving people'. It is the firsttimeCSR has been defined in nization; WRAP: Worldwide Responsible Apparel
relation to Confucian harmony and Taoist Production
interpersonal
between man and nature. this
harmony Conceptually,
definitionwill broaden our understanding and will fit the
characteristics of the Chinese market better. The idea of
Introduction
cultural contexts into CSR concepts could
incorporating
also contribute to future CSR studies. In business prac
Corporate Social Responsibility (CSR), which
tice, itwill help corporations to adopt CSR on theirown
originated in theWest, is a term that has been dis
initiative. The proposed virtues of traditional Chinese
wisdom, in particular, will to a new

cussed worldwide and developed, resulting in a
guide corporations
way of their CSR performance.
wide array of definitions, concepts and comments.
improving
However, there is no universally accepted definition
KEY WORDS: CSR, of CSR. CSR can be traced back to Sheldon
(1924),
China, harmony, Confucian,
Taoism and was terminologically formalized by Bowen
(1953). Further developments were undertaken by
ABBREVIATIONS: BC: Before Christ; CSR: Corpo scholars such as Carroll, Wood and Elkington.
rate Social Responsibility; CR: Corporate Responsibility; Carroll's of CSR' means 'the total corpo
'Pyramid
CIBA: The Chinese Instituteof Business Administration; rate social responsibility of business entails the
simultaneous fulfilment of the firm's economic,
legal, ethical and philanthropic responsibilities'
Lei Wang is a researcher of Department of Forest Economics,
(Carroll 1979, 1991). Wood's (1991) 'Corporate
focuses on thearea of
UniversityofHelsinki, and his research
new
Social Performance' is defined as 'a business orga
CSR, business ethics and marketing implementations.
Heikki Juslin is a retired nisation's of the principles of social
professorfrom theUniversityofHel configuration
of social responsiveness, and
sinki,he isa well-known teacherand scholarofforestproducts responsibility, process
consumer policies, programmes and observable outcomes as
marketing specializing strategic marketing planning,
behaviour and green marketing. they relate to the firm's societal relationship'. The

434 Lei Wang and Heikki Juslin
'triple bottom lines' discussed by Elkington (1998) 2008). Western standards are problematic and diffi
describes CSR through its social, economic and cult to manage for Chinese corporations, many of
environmental responsibilities. them not according with the Chinese reality (Chen,
There are also various approaches to CSR defi 2006).
nitions, such as 'the shareholder approach', which Corporate disclosure and reporting in China are
defines the social responsibility of business as to still in its inception and mainly focused on financial
increase its profits (Friedman, 1962, 1970). 'The performance rather than social and environmental
stakeholder approach' emphasizes that organizations issues (Welford, 2005). We have only identified 81
are not only accountable to their shareholders but companies publishing proper Corporate Responsi
should also
balance the interests of their other bility (CR) reports. Environmental reporting and
stakeholders, who can influence or be influenced by disclosure has not so far been widely accepted in
organizational activities (Marrewijk, 2003). Scholars China either. A few enterprises have published
such as Davis (1967), Johnson (1971) and Freeman environmental reports, and even more
rarely annual
(1984) have contributed to this approach. 'The reports including environmental issues
(Welford,
societal approach' defines companies as responsible 2005). Currently, about a third of companies listed
to society as awhole (Marrewijk, 2003), scholars like in China have published some sort of corporate
McGuire (1963), Eells and Walton (1974) and environmental information, but many treat it simply
Wood (1991) have contributed to this view. as an additional burden and choose to release the
Since the 1990s, CSR has become a core aspect in information in very superficial form (Welford,
business practices in responding to many critical 2005). Lack of related regulations, standards and
issues, such as human rights, labour rights, envi guidelines has restricted the development of CR
ronmental and sustainable development, stakeholder reporting and disclosure (Syntao, 2007; Zhang and
relationships and poverty (Hopkins, 2004; Tian, Lin, 2006).
2006). Countries such as theUK, theUS and Japan Conceptually, there are numerous studies of CSR
are the leading contributors to CSR thinking and in China which have been done by Western and
practice (KPMG, 2005). China is becoming a critical Chinese scholars, such as Welford (2005), Jensen
player in CSR, but CSR practices and concepts in (2006), China et al. (2003), Ying et al. (2006), Li and
China are obviously still in their infancy. Li (2005) and Li (2004), but many studies have been
In practice, the CSR movement in China started based on the Western-style CSR concepts and
from the mid-1990s (Myllyvainio and Virkkala, analysed according toWestern values. There are few
2006; Zhou, 2006). Multinationals brought Western CSR concepts which accord with the Chinese
CSR into the Chinese market during the 'anti physical reality, values and cultures. For example, the
sweatshop campaign' which opposed the unaccept CSR concept defined by the Chinese Institute of
able conditions in the supply chain in developing Labour and Social Security (ILSS, 2004) is 'enter
countries (Pun, 2003). Chinese enterprises only be prises should also take stakeholders' benefits into
gan passively to accept these standards, regulations consideration when they pursue to maximize profit
and codes of conduct relating toworking conditions, for their shareholders', which is similar to the 'The
working rights, health and safety issues and wage stakeholder approach'. Gao (2005) defined CSR at
conditions because their purchasers required them to two levels, the first being internal economic
do so (Zhou, 2006). responsibilities, mainly about the business develop
Since CSR is a term which originated in the ment. The second level is the external responsibili
West, many debates, standards and disclosures over ties relating to environmental, social and other issues.
CSR in China have tended to follow developments In Gao's opinion, the internal responsibilities are
in theWest (Moon, 2002; Welford, 2003). For in the priorities, and the external responsibilities are the
stance, the main CSR-related standards and guide superadditions. In our opinion, this definition is
lines come from theWest, such as SA8000, WPJVP the evolution of 'The stakeholder approach', or an
and ISO standards, and the few Chinese local stan approach similar to the 'triple bottom lines'.
dards such as CSC9000T are in their inception This kind of etic approach to CSR creates limi
(CSC9000T, 2006; ISO, 2006; SAI, 2007;WRAP, tations and even confusion in understanding the

HC SR (Harmony Approach toCSR) 435
essence of CSR in China. In China, the norms, these two

challenges by explaining old" Chinese
values and business environment are different com wisdom. The next part gives a clear picture of the
pared to theWest, and they all have influences on history of CSR in China, which shows that tradi
CSR concept and performance. Therefore, even tional Confucian traders had accepted responsible
though the basic context of environmental man business principles for a very long history in China,
agement, social responsibility and sustainable devel while Western CSR has been in the Chinese market
opment is the same inChina and theWest, there are for about 20 years. The third part discloses the
still very different priorities in CSR in China drivers of CSR in China and explains the primary
(Welford, 2003). We thus argue that theWestern reason for conducting CSR. The fourth part intro
CSR concepts cannot fit the Chinese market well, duces a Chinese culture-specified CSR concept after
and CSR concepts have to take Chinese cultural a summary of Chinese traditional culture and phi
contexts into consideration to be widely dissemi losophy. Finally, this article will provide future
nated in China and understood better by Chinese perspectives and some suggestions about CSR in
and China.
corporations society.
First, there are numerous definitions of CSR, but
the primary reason for CSR has rarely been well
defined; i.e. the CSR definitions should clarify the Development of CSR in China
reason why corporations should conduct CSR at all.
As a matter of fact, CSR has been regarded as an While generally speaking, the term CSR originates
'exotic' by many Chinese corporations, many of from theWest and its adoption has a relatively short
them having been forced to accept some CSR history in China, but the core principles of CSR are
loadings at the outset. If the CSR definitions cannot not new to China, and can be shown to have a long
provide them a rationale for doing so, theymay only history. The development of CSR in China having
select those elements they see fit to accept. There gone through the following stages:
fore, CSR may be only a 'show', not significantly
integrated into corporate principles and cultures.
Second, lack of a clear definition causes disparate Traditional CSR (Confucius }s time-1949)
interpretations, even misunderstandings in different
cultures. CSR has been formulated and developed The responsible business concept in China can be
based on theWestern values, laws and free market traced back more than 2500 years ago to Zi Gong
conditions in the developed countries. Undoubt (520-475 BC), who has been regarded as the orig
edly, there are some elements that do not accord inator of the 'Confucian Trader'. He
applied the
-
with the Chinese reality. For example, Western Confucian virtue of 'righteousness yi' and 'sin
-
CSR is a voluntary concept (Commission of the cerity xin' to his business, pursuing a harmonious
European communities, 2001), but the current topic and responsible business relationship. Another
in China is still about corporate operations at the responsible aspect of his business is that he utilized
basic legal level. Chinese society is still struggling his wealth to help scholars and the poor (Huan, 1st
with issues such as illegal labour relationships, cor Century BC). Confucian traders are entrepreneurs
porate crime, product safety and pollution (Tian, who adopted Confucian theory and applied it to
2006). Clearly, there is a gap between the developed their business. They pursue profitswith integrity and
countries and China regarding corporate responsi commitment to the community's prosperity (Huang,
bility. If one ignores this gap and imposes exactly the 2008; Lee, 1996). There are many characteristics of
same concept on China, CSR maybe become a Confucian traders, such asmorality, sincerity, credit,
luxury and fail to be accepted by most Chinese fairness and benevolence. In their long history,
enterprises. A culturally specified Chinese CSR Chinese merchants constantly followed and devel
concept with Chinese characteristics is clearly oped these principles and acted as Confucian traders.
needed. For example, the leading business traitof the famous
This article aims to formulate a new CSR defi Ninbao merchants in theMing and Qing Dynasties
nition in Chinese cultural contexts which can meet is 'use sincerity to gain trust', while Shanxi

merchants were famous for their business conduct there was either an absence of CSR, or the CSR
(Lee, 1996). The history of China, which is strongly which means only the responsibility of pursuing
affected by the Confucian values, can be regarded as maximum economic profit. However, some CSR
the fostering the history of traditional CSR. activities haveemerged from the public and aca
demic sectors, such as the Hope Project for pro
moting education in China, and the Guang Cai
Dislocated CSR (1949-1983) programme for the anti-poverty cause inChina. The
first academic CSR literature, 'Corporate Social
In this period, traditional Confucianism lost its Yuan, was published in 1990
Responsibility' by
eminence, and was seriously denounced (Pang et al., (Ying et al, 2007).
1998). During the Cultural Revolution especially,
Confucianism was heavily criticized as both a symbol
and source of all the evils of the old class system The introductionofWestern CSR (1995-1999)
(Laurence et al., 1995). The traditional CSR has
been replaced by the obligatory responsibilities Chinese enterprises started to participate in CSR
which are authorized by the government.
during this period. As the basic players in the mul
All the enterprises in China were state-owned tinationals' global supply chain, Chinese enterprises
under the planned economy. Enterprise functioned passively accepted some CSR requirements from
as a part of the government. Enterprises have been their foreign purchasers at the other end (Zhou,
small communities of their own, taking various 2006). Many Chinese enterprises in labour intensive
social responsibilities for all their members, such as and trade-oriented industrial sectors have experi
housing, school and medication on behalf of the enced CSR assessment and auditing (CNTAC,
state (Lu, 1997). The roles of government and 2006). CSR has become a new challenge for Chi
enterprise were mixed and dislocated, a phenome nese enterprises to compete in the global market. In
non we call this 'enterprises burdened with social order to startwith, many Chinese enterprises dis
responsibilities', which cannot be categorized as liked and resisted this concept. The major claims are
CSR (CIBA, 2006; Li et al., 2004). Some principles that (1) CSR is a luxurywhich many enterprises can
and experiences, such as labour caring and worker's hardly afford, (2) CSR is a trade barrier restricting
welfare, can, however, be imported into current competitiveness, (3) there are hundreds of CSR
CSR in China. standards, criteria, guidelines and management sys
tems established by multinationals and NGOs many
ofwhich are inconsistent and difficult tomanage, (4)
Absence ofCSR (1984-1994) exorbitant labour standards based on the laws and
conditions in the developed countries do not accord
Economic reform in China dates from 'theDecision with Chinese reality and (5) companies also com
on the Reform of the Economic issued in were
System' plain that they exposed to intense price com
1984. The separation between enterprise and gov petition, while having to bear the cost of pro-social
ernment leads the establishment of the modern measures (Chen, 2006; ORSE, 2006).
enterprise system; multi-structured capital ensures
that the private and joint venture enterprises in
China flourish (CIBA, 2006). The only target for Learning CSR (2000-2003)
Chinese enterprises during this period was to max
imize profitability, making this a time of capital The Western CSR concept was further introduced
accumulation during which many companies oper to Chinese society. Chinese academics, NGOs and
ated irresponsibly. Many problems have been international organizations were the major players
encountered, the phenomenon of the money dealing with CSR issues in this period, carrying out
workshop has grown, and unethical and irresponsi comprehensive studies, and working on CSR
ble business practices have crept in Harvey (1999), extensions to Chinese society (CNTAC, 2006). The
Liu (2002) and Shafer et al. (2007). In this period, focus was on the obvious negative impacts of CSR

HCSR (Harmony Approach toCSR) 437
and labourissues. Multinationals require Chinese industry. CSR is becoming a tool for improving the
enterprises tomeet more stringent auditing demands competitiveness of the Chinese enterprises in the
(Zhou, 2006). CSR issues have appeared on the global market.
Chinese government's agenda and many govern In order to summarize, neither CSR principles
ment departments such as theMinistries of Labour, nor practices are exotic, CSR being a term which
and Commerce, as well as the Chinese Enterprise can be legitimately interpreted within the Chinese
Confederation (CEC) all established CSR investi culture. The history of CSR development in China
gation committees (CNTAC, 2006). A milestone in a
indicates that localized Chinese CSR concept can
the development of CSR inChina was the proposed help to overcome defensive attitudes and misun
'The Scientific Development Concept' in 2003. derstandings of CSR, which indicates the impor
Together with the later 'The Construction of a tance of defining a culturally specified Chinese CSR
Harmonious Society', these demonstrate CSR concept.
in China. From this period, the Chinese
localization
government stopped turning itsback on CSR. It did
not wholly accept it, and take a wait-and-see ap Drivers of CSR in China
proach, but has shown some interest (Zhou, 2006).

There are various drivers prompting companies to
adopt CSR in their business practices. Kotier and
Engagement (2004?Present) Lee (2005) and Azapagic (2003) describe a number

of instrumental benefits of adopting CSR. McWil
The year 2004 seemed to be thewatershed for CSR liams and Siegel (2001) and Sparkes (2003) focus on
in China. Since then, engaging CSR has become a the drivers of new business imperatives and new
matter of consensus forChinese society. There was a social demands. Moon (2004) takes the role of
sea-change from a passive approach to an active and government as a driver for CSR. Chinese
scholars,
participatory approach (Zhou, 2006). Increasing such asYing et al. (2006) and Tian (2006) discuss the
public and media concerns, laws, regulations and role of individual citizens and civil society in CSR,
standards, especially the fully developed concept of they believe the developed Western CSR concept
harmonious society, all are effective drivers for CSR has been derived by a series of CSR movements and
in China. The Chinese government, enterprises and campaigns, and NGOs have strong influence in
society have realized that developing CSR is an CSR.
important contribution to building a harmonious While has achieved great success in eco
China
society, and have taken a series of positive actions to nomic growth in recent decades, some problems,
promote itsdevelopment inChina (CNTAC, 2006). such as the gap between the rich and the poor, en
In this period, CSR practices are not only apparent ergy shortage, environmental degradation, labour
in export-oriented enterprises but also domestic and rights debates and defiance of business ethics are
state-owned enterprises. The CSR report of State becoming increasingly serious. These negative ef
Grid Corporation of China is the firstCSR report fects can be partly explained by the lack of CSR
from the Chinese state-owned enterprises (SGCC, involvement, as well as adding intense pressure to
2005). According to the estimate of the Institute of develop CSR in China.
Contemporary Observation (Shen Zhen), more than

100,000 Chinese enterprises have experienced CSR
auditing and certification (Ying et al., 2007). As Natural drivers
many as 143 Chinese enterprises and organizations
have joined the Global Compact (GC, 2008), and The current extreme environmental concerns impel
more than 100 enterprises have received SA8000 CSR adoption and practice in China. The achieve
Certification(SAI, 2007). In this period, the gov ments in the Chinese economy in the last 30 years
ernment and industrial organizations have started to have inflicted serious damage on the environment.
establish China's own significant CSR standards and One estimate by theWorld Bank underscored that
regulations such as CSC9000 (2005) for the textile damage caused by water and air pollution in China

amounted to USD 54 billion per year (Chan and 1990s. Multinationals have increasingly pushed
Welford, 2004), or between 3.5% and 8%) of China's Chinese suppliers to comply with standards, regu
GDP (The World Bank, 2007), which means that lations and codes of conduct relating to working
environmental degradation has offset economic conditions, working rights, health and safety issues
growth in China. In 2005, China invested about and wage conditions (CNTAC, 2006; Pun, 2003;
RMB 238.8 billion in the treatment of industrial Zhou, 2006). Major problems in this area include
pollution in China, about 1.3% of the country's unpaid minimum wages, unfair employment con
GDP (National Bureau of Statistics of China, 2006). tracts, labour disputes, health and safety issues,
The need for efficient utilization of natural re working overtime, lack of welfare and social security
sources is another important driver for adopting for workers, unhealthy working conditions, poor
CSR in China. With a population of 1.3 billion protection of women's rights, insufficient worker
inhabitants and a rapidly developing economy, education and training,wide fluctuation of employ
China is facing serious shortages of energy, water ees and inequitable employment
relationships (Li and
and other natural resources. The water shortage in Li, 2005; Nordmann, 2005; Ying et al, 2006). There
China amounts 21.8 billion tons, about 6 billion are numerous Chinese laws and standards, and
tons shortfall per year. More than 400 cities out of international conventions and standards are operative
668 experience insufficientwater supply (Li, 2003). in this area in China.
China is theworld's second largest energy user, and
its output of primary energy was equal to 2.06 bil
lion tons of standard coal in 2005, while the total Legal driver
energy consumption outpaced the domestic supply,
which totals about 2.23 billion tons (National The new PRC Company Law, which took effect
Bureau of Statistics of China, 2006). China imported from 1 January 2006, can be regarded as a legislative
162.81 million tons of oil in 2006 (Chow, 2007). stimulus for CSR (NPC, 2005). One significant
The energy shortage ismainly caused by the over development is that it has incorporated the concept
heated and improperly structured economy, and of CSR into its legal system. According toArticle 5,
inefficient energy utilization, China's energy con a company shall accept social responsibility, and not
sumption per unit output value is twice as much as only comply with the laws and administrative reg
that of developed countries (Xinhua, 2004). ulations but also observe social morality and business
In order to face these actual environmental and ethics (NPC, 2005). In general, it facilitates corpo
energy problems, China has adopted its 11th Five rate commitment to CSR in China.
Year Plan, and focused on building a resource
conservation-oriented and sustainable society. Key
specific numerical goals in this plan include a 20%) Market drivers

reduction in energy consumption intensity per
GDP; a 30% reduction in water consumption Exports and sales to foreign markets are a key driver
intensity per added industrial value; a 60%) increase for improving CSR performance in China (Zhu
in industrial waste recycling rate; a 10%) reduction in et al., 2005). Many developed countries have set a
major pollutant emissions; and a 20%> increase in the requirement of CSR for market entry, and many
forest cover rate (Seiji, 2007). multinationals as purchasers have established strict
rules and standards for CSR in their global supply
chains. Some NGOs and multinationals have drafted
Labour driver some 'Codesof Conduct' specifically for Chinese
business, such as the 'China Business Principles' of
Increasingpressure to protect labour rights and the International Labour Rights Fund (ILRF) and
improving the welfare of workers is another Global Exchange. Multinationals such as Carrefour,
important driver for demand CSR in Chinese Nike and GE have already imposed CSR assessment
companies. Labour rights issues were intensified on theirChinese suppliers (Ying et al., 2006). About
through the 'anti-sweatshop movement' in the 8000 Chinese companies in the coastal areas have

experienced such factory assessments (Ying et al., CSR in China

(Sino-European CSR international
2006). Pressures and experiences from the green Forum, 2005). In that sense, CSR becomes
trade barrier and the labour trade barrier have forced unavoidable and compulsory for all Chinese enter
Chinese companies to respond quickly to market prises. All companies in China are obliged to carry
needs, especially in the labour intensive and export out their social responsibilities and contribute to
oriented industries like electronics, textiles, shoes, creating
a harmonious
society.
toys and handicrafts manufacture. Hence, one major

goal of achieving CSR in Chinese companies is to
improve responsible competitiveness in the global
-
market. Ethical driver theprimary reason
Multinationals entering the Chinese market is
another strong CSR driver in China. By the end of In the history of the development of CSR, the
2004, there was a total of 508,941 foreign-financed Confucian tradition and business ethics which were
companies in China, the capital involved based on based on Confucian notions had degenerated seri
their contracts being 1096.6 billion USD (MCPRC, ously during the transitional stage of market reform
2005). About 470 enterprises from the Fortune inChina. Recovering and developing business ethics
global, 500 companies have been investing in China and morality are urgently needed by current business
(Cui et al., 2006). These multinationals are all in China.
striving to adapt their business models to this huge Confucian philosophy, which has strongly influ
market, while bringing capital, technology and enced the moral code of the Chinese ethical tradi
management know-how to the country. When tion historically and forms the backbone of Chinese
multinationals bring their CSR principles into the culture (Cho and Lee, 2001; Fan, 2000; Laurence
Chinese market, this of course strongly influences et al, 1995; O'keefe and O'keefe, 1997; Pang et al.,
CSR in China as well. 1998; Wang et al., 2007), concerns harmonious
social relations, moral codes and ethical systems (Fan,
2000; Murphy andWang, 2006). The overall goal of
an individual inConfucianism -
Political driver is to obtain 'ren' the
quality of being a human and becoming a 'superior

The 'Scientific Development Concept' and 'The person' by contributing to a harmonious society
Construction of a Harmonious Society' are the (Chuang, 2007; Wong et al., 1998). Similar wisdom
primary political drivers for developing CSR in has been applied to business ethics in China, where
China, being the central for sus the tradition is to depend on moral considerations to
policy guidelines
-
tainable development and overall societal balance in conduct a profitable business profit should result
China. The Scientific Development Concept, pro from harmonious business (Confucius, Analects 4:5;
-
posed at the Third Plenary Session of the 16th Pang et al., 1998). Since yi righteousness, has been
Central Committee in autumn 2003, means 'putting considered the pivotal moral consideration in busi
first and aiming at comprehensive, coordi ness ethics (Jensen, 2006), the overall goal of an
people
nated and sustainable development' (CPC Central enterprise is to obtain 'yi' and cultivate other virtues,
Committee, 2003). The Construction of a Harmo such as 'humaneness', 'ritual', 'wisdom', 'sincerity'
-
nious Society was first proposed at the Fourth Ple and 'responsibility' the qualities essential to being
nary Session of the 16th Central Committee in 2004, an enterprise and becoming a 'superior enterprise' -
and is the current and dominant socio-economic in thisway to contribute to the construction of a
goal to be achieved
using the Scientific Develop harmonious is the primary reason of
society. This
ment Concept (CPC Central Committee, 2004). Chinese enterprises being active in the society, and it
CSR accords conceptually with both these concepts, is the primary reason why enterprises should also
and may be a key tool in achieving a harmonious conduct CSR.
as a part The are the most
society. Practically, CSR has been regarded drivers mentioned above
of the Scientific Development Concept, and Har important for developing CSR in China in our
monious Society Construction is the ultimate goal of view, but more drivers can be found in Table I.

TABLE I
Important drivers of CSR inChina
Macro- and micro-environment CSR drivers inChina
Social environment Increasing public sustainability (CSR) demand

media and pressure and concerns in CSR-related issues
Increasing public
Developing business ethics and morality

a welfare in China
Developing general system
Political environment The ScientificDevelopment Concept
a Harmonious
Constructing Society
Economic environment Being the world's fastest growing economy
Developing green GDP

Legal environment Commitment to CSR required by the new company law
Various legislations and standards (both national and international) forCSR
Market environment CSR requirements and trade barriers in the global supply chain
A trade- and market
export-oriented
Globalization and market forces
Multinationals transferringtheirCSR principles to theChinese market
Local companies improving competitiveness by integratingCSR
Natural environment and events
Consequences
Increasing pressure from the use of natural resources

(energy, land, water, etc.^
Protecting and conserving the natural environment and guaranteeing

sustainable harmony amongst nature, society and business
people,
Stakeholders Increasing government role in the promotion of CSR
Increasing power of society and NGOs

the media's concerns with CSR issues
Increasing
Higher CSR requirements from competitors and business partners

Increasing consciousness from top corporate management in CSR
Pressure from the labour market, and the requirement to protect labour
rights and improve the welfare of workers
In general, the drivers of CSR in China can be The harmony approach to CSR
divided into two categories: domestic drivers and
international drivers. International drivers have The history and present drivers of CSR development
established the modern (Western-style) CSR in in China suggest that the importance of a culturally
China, and can be regarded as the passive drivers for specified Chinese CSR concept is emerging. Here,
Chinese enterprises. The power of these drivers is we are trying to generalize a Chinese-style concept of
declining in the CSR sector in China. Domestic CSR, which we call the 'Harmony approach to
drivers are initiative drivers derived from the needs CSR' or the 'Harmonious society approach'. Its roots
of Chinese enterprises, government and society can be found in traditional Chinese culture and
itself,which also have roots in the Chinese culture. philosophy.
The domestic drivers now play increasingly impor The Chinese believe that everything should be in
tant roles in the development of CSR in China. harmony (Pitta et al., 1999), the notion of harmony
Cultivating virtues and becoming a 'superior enter deriving from the most famous Chinese philosopher
prise', which will contribute to the construction of a Confucius (551-479 BC). Confucius' thoughts have
harmonious society, is the primary reason for Chi been developed into a system of philosophy known
nese enterprises to conduct CSR. as Confucianism. Harmony is its central principle,

the overall goal of ancient Confucianism being to and son, husband

and wife, elder brother and
focus on secular ethics and morality, and educate younger brother, and friend and friend (Hofstede
people to be self-motivated and self-controlled to and Bond, 1988). All human relationships in society
assume responsibilities, which leads to self-cultiva can be understood as the extension of one or some
tion and a harmonious society (Chung, 1995; Fan, combination of these five fundamental relationships
2000; Murphy andWang, et al, 1998).
2006; Wong (Hung, 2004; Shih, 1988).
Philosophically, 'harmony presupposes the exis Based on the five cardinal relationships, Confu
tence of different things and implies a certain cius described the 'Great harmony'
favourable relationship amongst them' (Li, 2006).
can occur at various levels, the Chinese When the Great Principle prevails, the world is a
Harmony
commonwealth in which rulers are selected according
traditionally emphasizing harmony in interpersonal to their wisdom and ability. Mutual confidence is
relationships and harmony with nature (Hung, 2004; and cultivated.
promoted good neighbourliness
Yang, 1992). Confucian harmony focuses on inter men do not own as
Hence, regard only their parents
personal harmony, while another Chinese ancient
parents, nor do they treat as children
only their own
philosophy, Taoism, emphasizes harmony with children. Provision is secured for the aged until death,
nature (Li, 2006).
employment for the able-bodied, and the means of
growing up for the young. Helpless widows and
widowers, orphans and the lonely, as well as the sick
Confucian harmony and the disabled, are well cared for.Men have their
respective occupations and women their homes. They
Confucius as a critical standard to do not like to see wealth lying idle, yet they do not
applied harmony
distinguish superior men from inferiormen: 'Supe keep it for their own gratification. They despise
rior men appreciate harmony instead of sameness indolence, yet they do not use their energies for
for their own benefit. In this way, selfish
whereas inferiormenappreciate sameness instead of
energies
scheming is repressed, and robbers, thieves and other

harmony' (Confucius, Analects 13:23). Confucian lawless men no and there is no need for
longer exist,
harmony relies on the following key principles: (1)
people to shut their outer doors. This is called the
the stability of society being based on the five car
Great Harmony (Dai, Han Dynasty).
dinal relationships; (2) the family as the prototype
and core unit of society; (3) reciprocal virtuous The Great Harmony in Confucianism can be
behaviour; and (4) self-cultivation (Chuang, 2007; understood as the ancient concept of the 'Harmo
Hofstede and Bond, 1988; Whitcomb et al, 1998). nious society' as well.
Abandoning the hierarchical power relationship
The five cardinal relationships and withholding harmony and responsible principles,
Confucian harmony combined with multi-level the five cardinal relationships can be used to develop
interpersonal relationships. Confucius has empha themodern societal interpersonal relationships, such
sized five hierarchical cardinal relationships (Wulun): as the stakeholder relationship for enterprises.
the relations between ruler and subordinate, father Table II indicates the changes.
TABLE II
The changes in the five cardinal relationships
The five cardinal relationships Modern business relationship
The ruler and subordinate relation The relation between governmental administration, NGOs and company
The father and son relation The relation between customers and company
The husband and wife relation The relation between company and employees
The elder brother and younger The relation between managers and ordinary employees
brother relation
The friend and friend relation The relation between company and business partners (supplier, distributor, etc.)

442 Lei Wang and Heikki Justin
The principles informing the ancient ruler and members (Bockover, 2003; Zapalska and Edwards,
- -
subordinate relation are loyalty and duty (Fan, 2000). 2001). 'Loyalty zhong', and 'responsibility xiao'
In modern business relationships, governments play are the two important moralities binding the familial
significant roles in creating an overall enabling envi relationship.

ronment to support business practices, providing Following the Confucian concept of family,
legislation and facilities. Since the major roles of Chinese enterprises often try to create a family
NGOs inmodern business are monitoring and pro atmosphere amongst their employees. They try to
moting business issues, the basic duty of a company is deliver messages to their employees such as: 'You are
to comply with the laws, administrative regulations a familymember of the big "family", the enterprise;
and surveillance (NPC, 2005). In the ancient father your greatest responsibility should be to serve the
and son relation, the son must be filial to the father, "family" and contribute to "family" development,
the core principles in this relation being love and while the "family" will take good care of you as
obedience (Bi and D'agostino, 2004; Fan, 2000). The well'. There is also a slogan used for promoting
well-known slogan
in modern business, 'customers environmental protection in China, called 'The
are our God' means that companies should obey and earth is your family, and everyone should take great
respect the customers' demands. In the husband and care of it'. In general, the Confucian concept of
wife relation, the focus is on obligation and submis family focuses on in-group concepts and 'we'
sion (Fan, 2000). In the modern business relation, a identification (Hung, 2004; Triandis, 1988), mean
company has
responsibility take care of its
to ing that you are a member of a group - not out
employees, and the employees have a responsibility to siders; it is your own business to take responsibility
contribute to the success of the company's business, as for this group. In terms of CSR, the concept of
well asmaintaining the image of the company. In the family can be applied especially to smoothing the
relation between an elder and a younger brother, the employment relationship in the company.
core principles are seniority and modelling (Fan,
2000). As this applies to business life,management are
expected to provide the role model for the employ Reciprocity
ees, and employees need to follow the supervision of Confucianism believes that virtuous behaviour to
themanagers. A company should treat all itsbusiness wards others lies in reciprocity (Hofstede and Bond,
partners
as friends and co-operate in win-win solu 1988). Confucius called reciprocity as 'shu', which
tions, a relationship, we can interpret in terms of the thought is the fundamental moral principle which
friend and friend relation, whose core principle is trust could guide a person throughout life, saying: 'never
(Fan, 2000). impose on others what you would not choose for
yourself (Confucius, Analects 15:24). Confucius
The concept of family also said: 'Recompense injury with justice, and
Confucianism heavily prioritizes family roles and recompense kindness with kindness' (Confucius,
commitment (Li, 2006). Confucianism views the Analects 14:36). Confucianism believes that ifwe try
family as the natural habitat of humans, the most to act virtuously towards others, thenwe will receive
desirable environment for mutual support and per virtuous behaviour from others.
sonal growth and as the building-block for society's Confucius believes in the power of self-cultiva
structure and function (Moise, 1986). Confucius tion and self-motivation in reciprocity. He believed
a
believed that good family relationship is the key to that individuals should cultivate themselves morally,
harmonious society, in that if people could learn to and act in the correct performance of ritual. He said:
perform their familial roles properly, they would in 'At home, a young man must respect his parents;
turn be able to carry out their roles in society and abroad, he must respect his elders. He should talk
government properly (Confucius, Analects 1:2 and little, but with good faith; love all people, but
4:20). In Confucianism, family harmony includes associate with the virtuous. Having done this, ifhe
preserving and increasing family wealth and status, still has energy to spare, let him study literature'
continuing the family tree,worshiping the ancestors (Confucius, Analects 1:6). He also thinks if each of
and being responsible to parents and other family us acts kindly, then others will follow. He said: 'Go

before the people with your example' (Confucius, At fifteen, I had my mind bent on learning.At thirty,I
stood firm.At forty, I had no doubts. At fifty,I knew
Analects 13:1), and 'when a master's personal con
the decrees of Heaven. At ear was an
duct is correct, people will follow him without sixty, my
obedient for the reception of truth. At
requirement; if his personal conduct is not correct,
organ seventy,
I could follow what my heart desired, without
he will not be followed even with orders' (Confu
what was (Confucius, Analects 2:4).
transgressing right
cius, Analects 13:6).
In general, Confucianism believes 'Try your best to the Great Learning, there are eight
According
to treat others as you would wish to be treated
steps of self-cultivation to reach the highest excel
yourself, and you will find that this is the shortest lence:
way to benevolence' (Mencius, Mencius 7A:4). In
modern business life,Confucian reciprocity can lead The ancients who wished to illustrate illustrious virtue
to a win-win business relationship and fair compe throughout the kingdom first ordered their own states
tition. It can be developed further into corporate well. Wishing to order their stateswell, they first
regulated their fairiilies.Wishing to regulate their
charity and other social conduct. The explanation of
it much families, they firstcultivated their persons.Wishing to
Confucian reciprocity makes easier for
cultivate their persons, they first rectified their hearts.
people to understand why enterprises should apply
in another words, enterprises should operate Wishing to rectifytheirhearts, they first sought to be
CSR; sincere in their thoughts.Wishing to be sincere in
in a reciprocal way according to societal willingness
their thoughts, they firstextended theirknowledge to
and should return some wealth to society. the utmost. Such extension of knowledge lay in the
investigationof things (Confucius, The Great Learning
42).
Self-cultivation
The core of Confucius's teachings is the self-culti
The process has to start from
self-cultivation
the root of things, and through the com
?
vation of virtues that are 'humaneness ren', knowing
-
'ritual
-
li', 'wisdom
-
pletion of knowledge. Confucius indicated that
'righteousness yi', zhi',
- - 'from the Son of Heaven down to the mass of the
'sincerity xin', 'loyalty zhong' and 'responsibility
- all must take self-cultivation as the root'
xiao'. The objective of self-cultivation is to be people,
come a superior person (Chuang, 2007; Tan, 2003; (Confucius, The Great Learning 42).
et al., 1998). In the Great Learning, Confu The Confucian concept of self-cultivation can be
Wong
cius illustrated outstanding virtue, and the self applied to the development of CSR as well. Enter
cultivation and self-perfection processes. prises should consider their development of CSR
as a of and
practices process self-cultivation, apply all
What the Great Learning teaches, is to illustrate illus related virtues (morality) to completing their cor
to renovate to rest in the - to
trious virtue; the people; and
porate perfection be a 'superior enterprise'.
excellence. The where to rest
highest point being With the concept of self-cultivation, CSR practices
known, the object of pursuit is then determined; and, are no longer driven by external forces, but become
that being determined, a calm may be
unperturbedness a
self-completion process.
attained to. To that calmness there will succeed a
tranquil repose. In that repose there may be careful

Virtues
deliberation, and thatdeliberation will be foDowed by
the attainment of the desired end (Confucius, The In Confucianism, beside the four core principles
to -
Great leading the harmony above, Virtues 'humane
Learning 42).
- - -
ness ren', 'ritual li', 'wisdom
'righteousness yi',
Confucius has described his of the - - -
opinion zhi', 'sincerity xin', 'loyalty zhong' and 'filial
-
importance of self-cultivation in the Analects: 'Not
piety xiao' are emphasized as overall objectives and
cultivating virtue, not learning, not being able to important means of achieving harmony.
take to justice on hearing it, and not being able to -
Humaneness ren, is the virtue of all virtues
change what is not good: these are my worries' (Dolor, 2001). Ren is the virtue of perfectly fulfilling
(Confucius, Analects 7:3). Confucius described one's responsibilities towards others, most often
learning as a lifelong process (Chuang, 2007): translated as 'benevolence' or 'humaneness' (Canda,

.
2002) The basic meaning of ren in Confucianism is 'the feeling of right and wrong is the beginning of
to love people (Xunzi, Xunzi Ana wisdom' (Mencius, Mencius
15; Confucius, 2A:6), Confucius said:
lects 12:23). Confucius said: 'Aman of benevolence 'Wisdom desires virtue' (Confucius, Analects 4:2);
and lofty ideals will not seek to live at the expense of he believes wisdom is the fundamental condition
injuring his benevolence. He will even sacrifice his leading to humaneness, while wisdom should be
life to preserve his benevolence complete' (Confu reached through learning: 'One who studies widely
cius, Analects 15:8). The virtue ren should be and with a sense of purpose, who questions ear
applied to the modern business relationship: enter nestly, then thinks for himself about what he has
prises should love their employees, care for society heard, such a one will incidentally achieve goodness'
and build a harmonious business relationship with (Confucius, Analects 19:6). The basic condition for
their suppliers, partners, customers and competitors. enterprises to receive and develop CSR is the wis
In general, enterprises should create a concept of dom of enterprises -
whether they can understand
'love' in their business. the importance and the opportunity of CSR, and
-
Righteousness yi, simplymeans what is ethically internalize it as the company operating principles?
best to do in a certain context, or the performance of The way for enterprises to achieve such wisdom
duties regardless of their outcome should be
(Dolor, 2001). through the education and training of
The virtue of yi enables one to do what is proper and individual employees, which normally requires
fits in relation to others (Tan, 2003). Confucius said: wisdom from top management as well.
- -
'Superior men seek yi,whereas inferiormen seek li Sincerity xin, refers to faithfulness, means ful
what is of personal benefit' (Confucius, Analects filling one's promises and living up to one's words
4:16). The Confucian virtue of yi is the key to tra (Dolor, 2001). Confucius said that 'If the people have
ditional Chinese business ethics (Jensen, 2006). no faith in the
country's rulers, there isno standing for
Based on this virtue, CSR can be defined as a virtue the state' 'I do not
(Confucius, Analects 12:7);
or tool to balance the enterprises' li - know how a man without truthfulness is to get on'
profit, benefit,
-
etc., and yi righteousness. Enterprises should not (Confucius, Analects 2:22). Xin for enterprises can be
only pursue profit but also proper performance, and explained as 'credit'; a company has to earn its 'credit'
make a contribution to society. to maintain its clientele and enhance the company
-
Ritual li, normally translated as 'good manners' image, as well as a CSR 'credit' to show that it
or 'propriety'. It is an ideal form of social norm achieves good CSR performance.
-
(Dolor, 2001), referring to ritualized norms of Filial piety xiao, denotes the respect and
proper conduct in governing human relations (Tan, obedience that a child should show to his parents. It
.The can be
2003) importance of li in Confucianism is the virtue of being faithful to one's family (Dolor,
seen in the Analects,'lead the people by virtue, and 2001), 'Xiao is being obedient' (Confucius, Analects
-
uniformity sought to be given them by the rules of 2:5). Loyalty zhong, is the equivalent of filial piety
propriety, and theywill have a sense of shame, and in the ruler and subordinate relation. In themodern
order themselves harmoniously' (Confucius, Ana equal interpersonal relationship, filial piety and loy
lects 2:3). Confucius believed 'Achieving harmony is alty can be understood as 'responsibility' formodern
the most valuable function of observing ritual pro enterprises. If an enterprise can be called a family, the
priety' (Confucius, Analects 1:12). When thinking familymember is obliged to be faithful to its family.
-
about CSR, enterprises should apply li meaning If the entire society or the earth can be called a
setting up a series of codes of conduct or CSR family, the enterprises as family members should act
and following proper standards and man
policies, responsibly as well.
agement systems. In general, li in CSR means CSR
norms.
- can be understood as
Wisdom zhi, which Taoist harmony
'knowledge' as well, refers to the ability of the
person to find rational enlightenment and, as a As already mentioned, Confucianism focuses on
consequence, to act based on this rational enlight interpersonal harmony, and Taoism emphasizes
enment Confucianism believes that harmony with nature. The Taoist
(Dolor, 2001). concept of totality

indicates the man-nature unity, 'Heaven and Earth

developed according tomodern needs. 'Harmonious
have the same roots as me, and all things share the Society' is the modern concept of harmony, and
same body with me' (Zhuangzi, Zhuangzi 2). 'The construction of a Harmonious Society' is
Taoism pursues the harmonious complexity of the current and dominant socio-economic goal in
natural ecosystems, believes that the relationship China.
between man and nature is reciprocal and retribu Based on 'The Scientific Concept of Develop
tive, and they are exploiting each other as well. ment' and 'The Construction of a Harmonious
Man's will and activities must be consistent with the Society', the modern concept of harmony can be
nature, and the mutual exploitation should be bal described as follows: harmony should be achieved in
anced in harmony. 'The world is a sacred vessel and the relationships between city and countryside,
it cannot be controlled, you will only make itworse various regions, economic and social development,
if you try' (Laozi, Tao Te Ching 29), Taoism pro man and nature, and the domestic sphere and the
poses that the nature works harmoniously according outside world. The tasks and
'virtues' of harmony
to its own ways and man should not try to harm and are democracy the rule of law, fairness and
and
master it, ifnature suffers from human beings, itwill justice, integrity and fraternity,vitality, and stability
retaliate against man and causing disasters (Chan and and order (CPC Central Committee, 2003, 2004).
Lau, 2000; Chen, 2003). Finally, the Chinese harmony approach to CSR
According to Taoism, man is a part of nature and can be described as follows: companies should apply
can only survive and develop by being in harmony the concept of'harmony' to their business, and carry
with it (Chan and Lau, 2000; Chen, 2003). 'The on their business in a harmonious way ? both
more one acts in harmony with the universe, the interpersonal (intercompany) and man-nature har
more one will achieve, with less effort' (Laozi, Tao mony. The overall goal for a company in imple
Te Ching 29). Taoism believes if man treat the menting CSR is to cultivate the virtues of
nature well, the world will be peaceful and harmo 'humaneness', 'righteousness', 'ritual', 'wisdom',
nious. The rightway to achieve the harmony with 'sincerity' and 'responsibility', and to become a
nature is 'Love the whole world as if itwere your 'superior enterprise', in thisway to contribute to the
self; then you will truly care for all things' (Laozi, construction of a harmonious society. In short, the
Tao Te Ching 13). harmony approach to CSR is 'respecting nature and
Clearly, Taoism teaches people to respect nature, loving people'.
and learn to adapt to or even integrate with it.
'Everything has to be in keeping with the cosmic

cycle so as not to interfere' (Chen, 2003). In general, Conclusion
Taoism provided an ancient concept of sustainabil
ity; enterprises may borrow Taoist harmony princi This article contributes a new definition of CSR,
ples to protect the environment and achieve namely, the Chinese harmony approach. This con
sustainable development better. cept is based on the traditional Chinese culture and
philosophy, and further developed according to the
needs of the rapidly growing modern economy. It
Modern conceptof harmony will broaden our understanding, and be more
acceptable to the Chinese market according to its
At present, the concept of 'harmony' has been ap own characteristics.
plied in terms of various principles, regulations and The western CSR concept did not fit the Chinese
practices in Chinese business and social life. Har market well, because (1) Western CSR concepts
mony becomes an emerging task and a way tomeet have rarely defined the primary reason of CSR well
- to
the current Chinese economic challenge bal and (2) the etic approach to CSR concepts did not
ance the relationship between the rapidly growing take the Chinese reality and culture into consider
economy and consequent negative effects. The ation, and there is still a gap between China and
Chinese economy has driven the concept of har developed countries regarding corporate responsi
mony back to its shrine, and is being further bility. The harmony approach to CSR has resolved

these problems. In this approach, the primary reason this harmony approach to CSR? (2) How should this
to conduct CSR is to cultivate the virtues and be be in
concept implemented practical CSR perfor
come a 'superior enterprise', which will contribute mance? (3) How should this concept be adapted to
to the construction of a harmonious society. The corporate cultures and strategies?
harmony approach to CSR is rooted in Confucian We would like to suggest that following issues
interpersonal harmony and Taoist harmony between have to be stressed in the development of CSR in
man and nature, and is thus a Chinese cultural China: a
(1) the goal of construction of harmonious
specified and with Chinese characteristics. There society, which has to be operationalized through
fore, we believe the harmony approach to CSR will practices such as CSR; (2) prioritizing environ
be better adapted to the Chinese situation, and can mental responsibility; (3) developing CSR regula
contribute to future CSR studies; for example, in tions and standards; (4) increasing the role of
interpreting CSR in various cultural contexts, and government and NGOs; (5) increasing CSR (virtue)
CSR comparisons between different cultures and education and training; (6) developing CSR disclo
sure and auditing; (7)
national conditions.
developing CSR communi
Since CSR is a term that can be
legitimately cation and
integration amongst enterprises, the
interpretedwithin the Chinese culture, the harmony government, NGOs, and the society and (8) devel
approach of CSR combining the harmony principles oping transparency in the enterprise's corporate
from Confucianism and Taoism offers a better governance and management.
understanding of CSR in the Chinese context.

Confucianism emphasizes the cultivation of virtue
and morality, and the core of its harmony notion is Acknowledgements
the harmonious society. Thus, the Confucian har
mony can explain the primary reason for conducting The authors would like to thank the Academy of Fin
CSR, and its interpersonal harmony principles land and Finnish Cultural Foundation in providing
resemble the social relations and social responsibili funding for this study.
ties of modern business. Taoism
pursues the har
monious complexity of natural ecosystems, and its
References
principles of harmony between man and nature re
flect the environmental responsibilities and sustain
Azapagic, A.: 2003, to
'Systems Approach Corporate
ability of modern business. A General
Sustainability: Managemental Framework',
Simply, the Chinese harmony approach to CSR ProcessSafety& EnvironmentalProtection81(5), 303-316.
means 'respecting nature and loving people'. Mod Bi, L. and F. D'agostino: 2004, 'The Doctrine of Filial
ern enterprises should carry on their business in a
Piety: A Philosophical Analysis of the Concealment
harmonious way, and cultivate virtues and to be Case', Journal ofChinese Philosophy31(4), 451-467.
come a in this way to con M. I.: 'Confucian Values and the
'superior enterprise', Bockover, 2003,
tribute to the construction of a harmonious society. Internet:A Potential Conflict', Journal ofChinese Phi
Since the traditional Chinese philosophies on which losophy30(2), 159-175.
the definition is based have a profound historic Bowen, H. R.: 1953, Social Responsibility of the Business
man & Row,
they impart cannot be
influence and the wisdom (Harper New York).
E. R.: 2002, Wisdom from the Confucian Classics
neglected, we believe the Chinese approach to CSR Canda,
for Spiritually Sensitive Social Welfare. Currents: New
can help CSR practice in, but not limited to, China.
The main contribution of the Chinese harmony Scholarship in theHuman Services, 1(1),University of
Calgary.
approach to CSR to business practice is that itwill
Carroll, A. B.: 1979, 'A Three-Dimensional Conceptual
help enterprises to adopt CSR on their own initia
Model of Corporate Social Performance', Academy of
tive. The suggested idea about self-cultivation of
Management Review 4(4), 497-505.
virtues will also guide corporations to a new way of A. B.: 'The of Corporate Social
Carroll, 1991, Pyramid
improving theirCSR performance. Thus, we would Responsibility: Toward the Moral Management of
suggest that further studies focus on following issues: Organizational Stakeholders', Business Horizons 34(4),
(1)What are the opinions of Chinese enterprises on 39-48.

Chan, J. C. H. and R. Welford: 2004, Assessing Confucius and his Disciples: At the Beginning of the
Corporate Environmental Risk in China: An Evalua Warring State Period (about 500-400 BC), Analects
tion of Reporting Activities of Hong Kong Listed 1(6), translated by Wah, C. R. (2000/2001), Tlw
Enterprises. Corporate Environment Governance Teachings of Confucius: A Basis and Justificationfor
-
Programme Project Report 14, The Centre of Alternative Non-Military Civilian Service, Rutgers Jour
Urban Planning and Environment Management, nal of Law and Religion, 2.1.3.
University of Hong Kong, HK. Confucius and his Disciples: At the Beginning of the
Chan, R. Y. K. and L. B. Y. Lau: 2000, Antecedents of Warring State Period (about 500-400 BC), Analects
Green Purchases: A Survey in China', Journal of 1(12), translatedby Tan, J.Y. (2003), Confucius, The
ConsumerMarketing 17(4), 338-357. New Catholic Encyclopedia, 2nd Edition (Gale, 2003),
Chen, X.: 2003, Daoism and Environment Protection, in vol 4 (Robert Appleton Company, New York),
theDialogue of Cultural Traditions: A Global Perspec pp. 99-101.
tive, Aug 8-9, 2003. Istanbul, RVP. http://www. Confucius and his disciple: At the Beginning of the
crvp.org/conf/Istanbul/abstracts/CHEN%20XIA.htm#_ Warring State Period (about 500-400 BC), Analects
ftnre?. 2(3), translatedbyWikipedia, http://zh.wikisource.org/
Chen, Y.: 2006, Business as Usual in the 21st Century., wiki/%E8%AB%96%E8%AA%9E?match-en#l_Part_13.
Leading Perspectives, CSR in thePeople's Republic of Confucius and his Disciples: At the Beginning of the
China, Summer 2006, BSR. Warring State Period (about 500-400 BC), Analects
China, M., K. Ng, K. Chan and P. Hills: 2003, 'Sus 2(4), translatedby Legge, J. (1893), ConfucianAnalects,
tainableDevelopment in China: From Knowledge to The Great Learning, and theDoctrine of theMean, 1911
Action', International Journal of Environment and Sus (Courier Dover Publications, NY).
tainableDevelopment 2(1), 36-61. Confucius and his Disciples: At the Beginning of the
China National Textile Apparel Council (CNTAC): Warring State Period (about 500-400 BC), Analects
2006, The Report onCSR inChina's Textile andApparel 2(5), translatedbyWikipedia. http://zh.wikisource.org/
Industries(CNTAC, Beijing) (inChinese). wiki/%E8%AB%96%E8%AA%9E?match=en#l_Part_13.
Cho, K. H. and S. H. Lee: 2001, 'Another Look at Confucius and his Disciples: At the Beginning of the
Public-Private Distinction and Organizational Com Warring State Period (about 500-400 BC), Analects
mitment: A Cultural Explanation', International Journal 2(22), translated byWikepedia. http://zh.wikisource.
ofOrganizational Analysis 9(1), 84-102. org/wiki/%E8%AB%96%E8%AA%9E?match-en#l_
Chow, G. C: 2007, 'China's Energy and Environmental Part_13.
Problems and Policies', CEPS Working Paper No. Confucius and his Disciples: At the Beginning of the
152, Aug 2007, Princeton University. Warring State Period (about 500-400 BC), Analects
Chuang, S. F.: 2007, 'The Influence of Confucian 4(2), translatedby Legge, J. (1893), ConfucianAnalects,
Philosophy on Adults' Preference for Learning: The Great Learning, and theDoctrine of the Mean, 1911
A Comparison of Confucian Adult Learners and (Courier Dover Publications, NY).
Non-Confucian Adult Learners', Ph.D. Dissertation, Confucius and his Disciples: At the Beginning of the
The School of Human Resource Education and Warring State Period (about 500-400 BC), Analects
Workforce Development, Louisiana State University 4(5), translatedby Legge, J. (1893), ConfucianAnalects,
and Agricultural and Mechanical College. Tlte Great Learning, and theDoctrine of theMean, 1911
D. K: 1995, 'Confucianism: A Portrait', A (Courier Dover Publications, NY).
Chung,
Sourcebook for Earth's Community of Religions, Confucius and his Disciples: At the Beginning of the
Chap. 6 (CoNexus Press, NJ). http://origin.org/ucs/ Warring State Period (about 500-400 BC), Analects
doc.cfm?e=l&ps=2&edit=l&fg=3176&fi-1150. 4(16), translatedby Legge J. (1893), ConfucianAnalects,
Commission of the European Communities: 2001, The Great Teaming, and theDoctrine of the Mean, 1911
'Green Paper: Promoting
a
European Framework for (Courier Dover Publications, NY).
Corporate Social Responsibility' (Brussels), http:// Confucius and his Disciples: At the Beginning of the
eur-lex.europa.eu/LexUriServ/site/en/com/2001/com Warring State Period (about 500-400 BC), Analects
2001_0366en01.pdf. 4(20), translatedby Lorenz, M. (2001), What Confucius
Confucius and his Disciples: At the Beginning of the Thought, http://www.heptune.com/confuciu.html.
Warring State Period (about 500-400 BC), Analects Confucius and his Disciples: At the Beginning of the
1(2), translatedby Legge, J. (1893), ConfucianAnalects, Warring State Period (about 500-400 BC), Analects
The Great Learning, and theDoctrine of theMean, 1971 7(3), translatedby Chuang, S. F. (2007), The Influence
(Courier Dover Publications, NY). ofConfucian Philosophy onAdults' Preference
for Learning:

A Comparison of Confucian Adult Learners and Non and theDoctrine of theMean, 1971 (Courier Dover
Confucian Adult Learners (Louisiana State University Publications, NY); and China Knowledge web.
and Agricultural and Mechanical College). http://chinaknowledge.org/Literature/Classics/daxue.
Confucius and his Disciples: At the Beginning of the html.
Warring State Period (about 500-400 BC), Analects CPC Central Committee: 2003, 'The Scientific Concept
12(7), translated by Legge, J. (1893), Confucian Ana of Development was Proposed at the Third Plenary
lects, The Great Learning, and the Doctrine of theMean, Session of the 16th Central Committee', Accessed
1971 (Courier Dover Publications, NY). June 2007 from China Internet Information Center,
Confucius and his Disciples: At the Beginning of the Scientific Concept of
Development and Harmonious
Warring State Period (about 500-400 BC), Analects Society. http://wwwl.china.org.cn/english/congress/

12(23), translatedbyWikepedia. http://zh.wikisource. 227029.htm.
org/wiki/%E8%AB%96%E8%AA%9E?match=en#L CPC Central Committee: 2004, 'The Construction of a

Part_13. Harmonious was at the Fourth Ple
Society Proposed
Confucius, and his Disciples: At the Beginning of the num of the 16thCPC Central Committee, held 16-19
Warring State Period (about 500-400 BC), Analects September, 2004', Accessed June 2007 from People's
13(1), translated by Legge, J. (1893), Confucian Ana Daily Online, in Chinese,
http://www.people.com.cn/
lects, Tl\e Great Learning, and the Doctrine of theMean, GB/42410/42764/3097243.html.
1971 (Courier Dover Publications, NY). CSC9000T: 2006, 'To Build aResponsible Supply Chain
Confucius and his Disciples: At the Beginning of the by Putting CSR Management into Practice'. Annual
Warring State Period (about 500-400 BC), Analects Conference on CSR for China Textile and Apparel
13(6), translatedby Legge, J. (1893), Confucian Ana Industry and ItsCSR Annual Report Release, http://
lects, The Great and the Doctrine
Learning, of theMean, www.csc9000.org.cn/en/Report.asp.
1971 (Courier Dover Publications, NY). Cui, Y., Z. H. Yu and G. F. Ying: 2006, 'The Show of
Confucius and his Disciples: At the Beginning of the Responsibility', Responsible Competitiveness, China
Warring State Period (about 500-400 BC), Analects WTO Tribune, 07/2006 (inChinese).
13(23), translatedbyWikipedia. http://zh.wikisource. Dai, D. and S. Dai: 475 BC-220 BC (edited in Han
- Da
org/wiki/%E8%AB%96%E8%AA%9E?match-en#l_ Dynasty), Classic ofRites: Li Yun Tong Section,
Part_13. Book 9, translated TCCG.
by http://www.tccg.
Confucius and his Disciples: At the Beginning of the gov.tw/confucian/Chinese/alO.htm.
Warring State Period (about 500-400 BC), Analects Davis, K.: 1967, 'Understanding the Social Responsibility
14(36), translated by Cheng, T. H. (1945), China Puzzle: What Does the Businessman Owe to
Society?',
Moulded byConfucius - The Chinese Way in a Western Business Horizons 10(4), 45-50.
Light, 2007 (Read Books). Dolor, R. R. L.: 2001, Confucianism and Its Relevance to the
Confucius and his Disciples: At the Beginning of the Filipino Family (College of Arts and Sciences of San
Warring State Period (about 500-400 BC), Analects Beda College, Diwatao) 1(1).
15(8), translatedby Legge, J. (1893), Confucian Ana Eells, R. and C. Walton: 1974, Conceptual Foundations of
lects, The Great Darning, and the Doctrine of theMean, Business, 3rd Edition Limited,
(Irwin-Dorsey George
1971 (Courier Dover Publications, NY). town, ON).
Confucius and his Disciples: At the Beginning of the Elkington, J.: 1998, Cannibals with Forks: The Triple
Warring State Period (about 500-400 BC), Analects Bottom Line of 21st Century Business (New Society
15(24), translatedby Legge, J. (1893), ConfucianAna Publishers, Gabriola Island).
lects, The Great Darning, and the Doctrine of theMean, Fan, Y.: 2000, A Classification of Chinese Culture Cross
1971 (Courier Dover Publications, NY). Cultural Management', An InternationalJournal 7(2), 3-10.
Confucius and his Disciples: At the Beginning of the Freeman, R. E.: 1984, Strategic Management: A Stakeholder
Warring State Period (about 500-400 BC), Analects Perspective(Pitman Publishing Inc., Boston).
19(6), translatedbyDolor, R. R. L. (2001), Confucianism Friedman, M.: 1962, Capitalism and Freedom (University
and ItsRelevance totheFilipinoFamily (College ofArts and of Chicago Press, Chicago).
Sciences of San Beda College, Diwatao), 1(1). Friedman, M.: 1970, 'The Social Responsibility of
Confucius: At theBeginning of theWarring State Period Business is to Increase Its Profits', The New York Times
-
(about 500 BC), Classic of Rites (Li Ji) The Great Magazine (13 September).
Learning (Da Xue) section, chapter 42, translatedby Gao, S. Q.: 2005, 'The Structure of CSR and Corporate
Legge, J. (1893), ConfucianAnalects, The Great Learning, Governance', China Collective Economy, Vol. 1 (in Chinese).

Global Compact (GC): 2008, 'Participants Searching Li, Z. D.: 2003, Energy and Environmental Problems Behind
Results as of 24.01.2008'.
http://www.unglobalcompact. China's High Economic Growth: A ComprehensiveStudy
org/ParticipanteAndSt^eholders/search_participant.html. ofMedium- and hong-Term Problems Measures and Inter
Harvey, B.: 1999, 'Graceful Merchants: A Contemporary nationalCooperation (IEEJ, Japan).

View of Chinese Business Ethics', Journal of Business Li, Y. H.: 2004, SA8000 and theDevelopment ofCSR in
Ethics 20(1), 85-92. China (China Economic Publishing House, Beijing)
Hofstede, G. and M. H. Bond: 1988, 'The Confucius (inChinese).
Connection: From Cultural Roots to Economic Li, C. Y.: 2006, 'The Confucian Ideal of Harmony',
Growth', Organizational Dynamics 16(4), 5-21. Philosophy East & West (UniversityofHawai'i Press)
Hopkins, M.: 2004, 'Corporate Social Responsibility: An 56(4), 583-603.
Issue Working paper No. 27, International Li, L. L., H. Guo and B. F. Zou: 2004, CSR in China
Paper',
Labour Organization, Geneva. (Economic Science Press, Beijing) (in Chinese).
-
Huan, K.: 1st Century BC, 'Yan Tie Lun Discussions Li, L. Q. and Y. L. Li: 2005, Studies on Enterprise'sSocial
about Salt and Iron',Rich and Poor, 4(17) (inChinese). Accountability (People's Publishing House, Beijing)
Huang, Y. L.: 2008, 'Revamping CSR in China', (inChinese).
Leading Perspectives, CSR in thePeople's Republic of Liu, J. H.: 2002, Philosophy and Approaches to
China, Winter 2007-2008, BSR. StrengthenCorporate Social Responsibility inChina.
C. on on Labour
Hung, J. F.: 2004, 'Cultural Influence Relationship Conference Relations and Corporate Social
Cultivation Strategies: Multinational Companies in Responsibility under Globalization, Renmin Univer
China', Journal of CommunicationManagement (Henry sityof China, Beijing, China.

StewartPublications)8(3), 264-281. Lu, X. H.: 1997, 'Business Ethics in China', Journal of
Instituteof Labour and Social Security (ILSS): 2004, 'The Business Ethics 16(14), 1509-1518.
Study on Strategies Against CSR Movement', China Marrewijk, M. V.: 2003, 'Concepts and Definitions of
Labour, Vol. 9 (inChinese). CSR and Corporate Sustainability: Between Agency

International Standards Organization (ISO): 2006, 'The and Communion', Journal of Business Ethics 44(2),
ISO Survey of Certifications 2005', http://www. 95-105.
iso.org/iso/survey2005.pdf. McGuire, J.W.: 1963, Business and Society (McGraw-Hill,

-
Jensen, M. H.: 2006, 'Serve the people CSR in China', NJ), pp. 272-273.
Copenhagen Discussion Papers 2006-6, Nordic Insti McWilhams, A. and D. Siegel: 2001, 'Corporate Social
tute of Asian Studies, Asia Research Centre, CBS, Responsibility: A Theory of the Firm Perspective',
Copenhagen. Academy ofManagement Review 26(1), 117-127.
Johnson, H. L.: 1971, Business in Contemporary Society: Mencius: The Warring States Period (about 372-289
Framework and Issues (Wadsworth Pub. Co, Belmont, BC), Mencius 2 (A6), translated by Jiang, X. Y.,
CA). Menzi on Human Nature and 5, in
Courage, Chap.
Kotler, P. and N. Lee: 2005, Corporate Social Responsibility: Liu, X. S. and P. J. Ivanhoe (2002) Essays on the
Moral
Doing the Most Good for Your Company and Your Cause Philosophy ofMenzi (Hackett Publishing, Indianapolis,
(Wiley, Hoboken, NJ). IN).
KPMG: 2005, KPMG InternationalSurvey of Corporate Mencius: The Warring States Period (about 372-289
ResponsibilityReporting 2005 (KPMG Global Sustain BC), Mencius 7 (A4), translated by Gupta, B. and
ability Services, KPMG International, Amsterdam). Mohanty, J.: 2000, Philosophical Questions: East and
Laozi: 6th Century BC, Tao Te Ching 13, translatedby West (Rowman & Littlefield).
Mcdonald, J. H. (1996), http://www.wright-house. Ministry ofCommerce of thePeople's Republic ofChina
com/religions/taoism/tao-te-ching.html. (MCPRC): 2005, Tlte Report of theForeign Investmentin
Laozi: 6th Century BC, Tao Te Ching 29, translated China 2005 (MCPRC, Beijing) (in Chinese), http://
by Mcdonald, J. H. (1996), andWikipedia. http:// wzs.mofcom.gov.cn/aarticle/ztxx/dwmyxs/200510/
www.wright-house.com/religions/taoism/tao-te-ching. 20051000527050.html.
html; http://en.wikipedia.org/wiki/Tao_Te_Ching. Moise, E. E.: 1986,Modern China: A History (Longman,
Laurence, J., G. P. Gao and H. Paul: 1995, 'Confucian London and New York).
Roots in China: A Force for Today's Business', Moon, J.: 2002, Corporate Social Responsibility:An Over
Management Decision 33(10), 29-34. view (International Directory of Corporate Philan
K. H.: 'Moral Consideration and
Lee, 1996, Strategic thropy,London).
Moves: The Chinese Case', Moon, 'Government as a Driver of Corporate
Management Management J.: 2004,
Decision (MCB UniversityPress) 34(9), 65-70. Social Responsibility', No. 20-2004 ICCSR Research

Paper Series, International Centre for Corporate R.: 2003, 'From Governance to
Sparkes, Corporate
Social Responsibility, Nottingham University Business Corporate Responsibility: The Changing Boardroom
School, Nottingham. Agenda', Ivey Business Journal (Ivey publishing),
Murphy, B. and R. M. Wang: 2006, 'An Evaluation of 2003.
March/April,
Stakeholder Relationship Marketing in China', Asia State Grid Corporation of China (SGCC): 2005, Corpo
PacificJournal ofMarketing and Logistics 18(1), 7-18. rate Social Responsibility 2005 (SGCC, Beijing) (in
Myllyvainio, S. and N. Virkkala: 2006, Corporate Social Chinese), http://www.sgcc.com.cn/ywlm/kcxfz/sr-e/
Responsibility: A Concept Under Translation in China default. shtml#.
(Orebro University, Orebro). Study Center for Corporate Social Responsibility

National Bureau of Statisticsof China: 2006, Yearly Data (ORSE): 2006, Corporate Social Responsibility inChina
(in Chinese), http://www.stats.gov.cn/english/statistical (ORSE and CSR Europe, Pans).
data/yearly data/. Syntao: 2007, A Journey to Discovery Values: Study of
National People's Congress (NPC): 2005, The Company SustainabilityReporting in China (Syntao Co. Ltd,
Law of thePeople's Republic ofChina (NPC, Beijing) Beijing).
(in Chinese). Tan, J.Y.: 2003, Confucius,The New Catholic Encyclopedia,
Nordmann, A.: 2005, Corporate Social Responsibility in Vol. 4, 2nd Edition (Gale), pp. 99-101.
China (IMUG, Hamburg), 29 Apr 2005. The Chinese InstituteofBusiness Administration (CIBA):
O'Keefe, H. and W. M. O'Keefe: 1997, 'Chinese and 2006, Report on CSR inChina (China Financial and
Western Behavioural Differences: Understanding the Economic Publishing House, Beijing) (inChinese).
Gaps', InternationalJournal of Social Economics 24(1), The World Bank: 2007, Cost of Pollution in China -
190-196. Economic Estimates of Physical Damages (The World
Pang, C. K., D. Roberts and J. Sutton: 1998, 'Doing Bank, Washington), http://siteresources.worldbank.
-
Business in China The Art of War?', International org/INTEAPl^EGTOPENVIRONMENT/Resources/
Journal of ContemporaryHospitality Management 10(7), China_Cost_of_Pollution.pdf.
272-282. Tian, H.: 2006, Corporate Social Responsibility and
Pitta, D. A., H. G. Fung and S. Isberg: 1999, 'Ethical Advancing Mechanism & Management Pub
(Economy
Issues Across Cultures: Managing the Differing Per
lishingHouse, Beijing), pp. 5-30 (in Chinese).
spectives of China and theUSA', Journal ofConsumer Triandis, H. C: 1988, 'Collectivism vs Individualism: A
Marketing 16(3), 240-256. Reconceptualization of a Basic
Concept in Cross
Pun, N: 2003, The Moral Economy of Capital: Transna Cultural Psychology', in C. and G. Verma
Bagley
tionalCorporate Codes ofConduct and Labour Rights (eds.), Cross-Cultural Studies of Personality, Attitudes, and
in China. Presented at the Chinese Confer
University Cognition (Macmillan, London).
ence: Chinese Trade Unions and the Labour Movement A. R. Mohammed and A. K. Kau: 2007,
Wang, Q.,
in the Market Economy, October 23-25, 2003. 'Chinese Cultural Values and Gift-Giving Behavior',
Seiji, M.: 2007, 'China's Environmental and Energy Journal ofConsumerMarketing 24(4), 214-228.
Problems and the Possibility of Japan-China Technical Welford, R.: 2003, 'CSR in Europe and Asia: Critical
Cooperation', Science & Technology Trends 22(5), Elements and Best Practice', Environment
Corporate
-
77-85. Governance 5, The
Programme Project Report
Shafer, W. E., K. Fukukawa and G. M. Lee: 2007, Centre of Urban and Environment Man
Planning
'Values and the Perceived Importance of Ethics and agement, University of Hong HK.
Kong,
Social Responsibility: The U.S. Versus China', Journal Welford, R.: 2005, Environmental and
Corporate Reporting
ofBusiness Ethics 70(3), 265-284. Disclosure inChina (CSR Asia, Beijing).
Sheldon, O.: 1924, The Philosophy ofManagement (Sir Whitcomb, L. L? C. B. Erdener and C. Li: 1998,
Isaac Pitman and Sons Ltd., London), pp. 70-99. 'Business Ethical Values in China and the U.S.', Journal
Shih, C. Y.: 1988, 'National Role Conception
as
Foreign ofBusinessEthics (Springer,
Netherlands) 17(8), 839-852.
Policy Motivation: The Psychocultural Bases of Wong, Y. Y., T. E. M?her, N. A. Evans and J. D. Nich
Chinese Diplomacy', PoliticalPsychology9(4), 599-631. olson: 1998, 'Neo-Confucianism: The Bane of Foreign
CSR International Forum: 2005, Beijing Firms in China', Management Research News 21(1), 13-22.
Sino-European
Manifesto on CSR forChinese Enterprises, Beijing. Wood, D. J.: 1991, 'Corporate Social Performance Revis
Social Accountability International (SAI): 2007, Certified ManagementReview 16(4), 691-718.
ited',Academy of
Facilities List, summary statistics as of 06.30.07.
http:// Worldwide Responsible Apparel Production (WRAP):
www.saasaccreditation.org/certfacilitieslist.htm. 2008, Certified Facilities as of 24.01.2008. http://

HC SR (Harmony Approach toCSR) 451
apollo.worlddata.com/wrap/viewFactoryCountry Zhou, W. D.: 2006, 'Will CSR Work inChina?' Leading

Action.do. Perspectives, CSR in the People's Republic ofChina,
Xinhua: 12.06.2004, China: Severe Energy Shortage Summer 2006, BSR.
Warned, People's Daily Online, http://www.energy Zhu, Q. H., J. Sarkis and Y. Geng: 2005, 'Green Supply
bulletin.net/604.html. Chain Management in China: Pressures, Practices and
Xunzi: The Warring State Period (about 300-200 BC), Performance', International Journal of Operations & Pro
Xunzi - Yi Bin (inChinese). ductionManagement (EmeraldGroup PublishingLimited)
Yang, K. S.: 1992, Social Orientation of Chinese: A 25(5), 449-468.
from Social Interaction(The Psychology and
Perspective Zhuangzi: The Warring States Period (about 300-200
Behaviour of the Chinese - Conceptions and BC), Zhuangzi
- On
Arranging Things, translatedby
Methods, Kuei-Kuan, Taipei), pp. 87-142. Chen, X.: 2003, 'Daoism and Environment Protec
Ying, G. F., W. Y. Li and F. S. Wu: 2007, Analysis

on tion', in the Dialogue ofCultural Traditions:A Global
Stages ofCSR's Development in China (China WTO Perspective,8-9 Aug 2003 (Istanbul,RVP).
Tribune, 2007-01) (inChinese).
Ying, G. F., Z. H. Yu and S. X. Cm: 2006, Guide to Lei Wang
and Heikki Juslin
CSR (Enterprise Management Publishing House, Forest Economics,
Department of
Beijing) (inChinese). University ofHelsinki,
A. M. and W. Edwards: 'Chinese
Zapalska, 2001, P. O. Box 27 (Latokartanonkaari 7),
Entrepreneurship in a Cultural and Economic
00014 Helsinki, Finland
Business
Perspective', Journal of Small Management E-mail: lei.wang@helsinki.fi
39(3), 286-292.
Zhang, Z. H. and F. C. Lin: 2006, 'The Actuality of
Environmental in China and Gaps
HeikkiJuslin
Corporate Report
Between China and World
E-mail: heikki.juslin@helsinki.fi
Developed Countries',
Environment,2006-03 (inChinese).


Harmony Approach

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Harmony Approach

Uploaded by

Copyright:

Available Formats

The Impact of Chinese Culture on Corporate Social Responsibility: The Harmony Approach

Author(s): Lei Wang and Heikki Juslin

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

The Impact of Chinese Culture

wisdom, in particular, will to a new

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

essence of CSR in China. In China, the norms, these two

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

proach, but has shown some interest (Zhou, 2006).

adopt CSR in their business practices. Kotier and

Engagement (2004?Present) Lee (2005) and Azapagic (2003) describe a number

society have realized that developing CSR is an CSR.

Contemporary Observation (Shen Zhen), more than

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

specific numerical goals in this plan include a 20%) Market drivers

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

experienced such factory assessments (Ying et al., CSR in China

toys and handicrafts manufacture. Hence, one major

quality of being a human and becoming a 'superior

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

Important drivers of CSR inChina

Macro- and micro-environment CSR drivers inChina

Social environment Increasing public sustainability (CSR) demand

Developing business ethics and morality

Developing green GDP

Increasing pressure from the use of natural resources

Protecting and conserving the natural environment and guaranteeing

Increasing power of society and NGOs

Higher CSR requirements from competitors and business partners

rights and improve the welfare of workers

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

the overall goal of ancient Confucianism being to and son, husband

scheming is repressed, and robbers, thieves and other

The five cardinal relationships Modern business relationship

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

significant roles in creating an overall enabling envi relationship.

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

tranquil repose. In that repose there may be careful

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

indicates the man-nature unity, 'Heaven and Earth

'Everything has to be in keeping with the cosmic

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

understanding of CSR in the Chinese context.

(1)What are the opinions of Chinese enterprises on 39-48.

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

Warring State Period (about 500-400 BC), Analects Society. http://wwwl.china.org.cn/english/congress/

org/wiki/%E8%AB%96%E8%AA%9E?match=en#L CPC Central Committee: 2004, 'The Construction of a

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

Harvey, B.: 1999, 'Graceful Merchants: A Contemporary nationalCooperation (IEEJ, Japan).

China', Journal of CommunicationManagement (Henry sityof China, Beijing, China.

Labour, Vol. 9 (inChinese). CSR and Corporate Sustainability: Between Agency

iso.org/iso/survey2005.pdf. McGuire, J.W.: 1963, Business and Society (McGraw-Hill,

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

(Orebro University, Orebro). Study Center for Corporate Social Responsibility

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

apollo.worlddata.com/wrap/viewFactoryCountry Zhou, W. D.: 2006, 'Will CSR Work inChina?' Leading

Ying, G. F., W. Y. Li and F. S. Wu: 2007, Analysis

This content downloaded from 188.72.126.55 on Sun, 22 Jun 2014 10:57:42 AM

You might also like