The document outlines different perspectives on conceptualizing corporate social responsibility (CSR) as a communicative phenomenon. It discusses functionalist perspectives that view CSR as a tool for reputation management, marketing, and public relations. Political-normative perspectives see CSR as a way for corporations to build legitimacy and shape policy agendas. Culturalist perspectives analyze how CSR takes different forms based on cultural context. Finally, it proposes a socio-constructivist perspective that views CSR as a communicative construct constituted through organizational communication and media, with reality negotiated through ongoing communication processes.
14. 3. Territory-Mapping: socio-constructivist view Media-perspective: Organizations Mass Media Recipients & Publics perceptions (reputation, trust) purchase behaviour negative word-of-mouth Social Media Social Media Social Media …
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Kent and Taylor (2002), for example, regard authenticity as centrally for the building of public relations: „Indeed, for organizations to build community relations requires commitment to conversations and relationships, genuineness and authenticity — all strengths in ethical public relations” (p. 30). In a similar vein argued also other authors (e.g., Burkart, 1994) and other academic disciplines such as philosophy (Habermas, 1981): The idea of consensual communication which directs towards responsibility, truth, truthfulness, and righteousness and contrasts to strategic communication implicitly builds on a similar epistemological model and underlies until today normative conceptualizations of organizational behaviour (e.g. Palazzo & Scherer, 2006). At latest since the 1980s, authenticity and its characteristics transparency, consistency and truthfulness are regarded as being centrally to the building of trust (Bentele & Seidenglanz, 2008), of general relations to publics (Grunig, 2006; Kent & Taylor, 2002), of commitment (Grunig et al., 2002), and finally as most efficient. A revival of these ideas can be observed in recent concepts and theories of Corporate Social Responsibility (CSR) and related discussions on communication ethics, that institutionalized based on similar societal expectations and problems (Schultz, 2010; Schultz & Wehmeier, 2010):
Already in the beginning of the last century Cassirer developed a kind of symbolic constructivism, in which he overcame the Cartesian and Kantian distinction between subject and object by regarding both as related poles which are based on symbolic mediation. Cassirer argues, that man’s perception of the world is mediated by models, symbols and myths as anchors for their orientation (1944, 1955). Their consciousness requires the symbolic medium to realize and articulate itself.
Already in the beginning of the last century Cassirer developed a kind of symbolic constructivism, in which he overcame the Cartesian and Kantian distinction between subject and object by regarding both as related poles which are based on symbolic mediation. Cassirer argues, that man’s perception of the world is mediated by models, symbols and myths as anchors for their orientation (1944, 1955). Their consciousness requires the symbolic medium to realize and articulate itself.
Already in the beginning of the last century Cassirer developed a kind of symbolic constructivism, in which he overcame the Cartesian and Kantian distinction between subject and object by regarding both as related poles which are based on symbolic mediation. Cassirer argues, that man’s perception of the world is mediated by models, symbols and myths as anchors for their orientation (1944, 1955). Their consciousness requires the symbolic medium to realize and articulate itself.
Already in the beginning of the last century Cassirer developed a kind of symbolic constructivism, in which he overcame the Cartesian and Kantian distinction between subject and object by regarding both as related poles which are based on symbolic mediation. Cassirer argues, that man’s perception of the world is mediated by models, symbols and myths as anchors for their orientation (1944, 1955). Their consciousness requires the symbolic medium to realize and articulate itself.
Already in the beginning of the last century Cassirer developed a kind of symbolic constructivism, in which he overcame the Cartesian and Kantian distinction between subject and object by regarding both as related poles which are based on symbolic mediation. Cassirer argues, that man’s perception of the world is mediated by models, symbols and myths as anchors for their orientation (1944, 1955). Their consciousness requires the symbolic medium to realize and articulate itself. attribution “authentic” reflects not only that something is authentic, but what is based on constructions regarded as being authentic
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