A Path to Creation: Corporate Social Responsibility as a Global Norm

A Path to Creation: Corporate Social Responsibility as a Global Norm[1]

“The wealth of a nation is not in its gold or silver, but in its people, their skills, and their well-being.”

– Ibn Khaldun (1332–1406)

The words of Ibn Khaldun, one of the greatest thinkers of the pre-modern world, resonate profoundly in today’s discourse on Corporate Social Responsibility (CSR). Once dismissed as a philanthropic afterthought, CSR has become a strategic necessity, reflecting a growing consensus that businesses have responsibilities beyond profit maximization. Ibn Khaldun’s insights were not merely philosophical but grounded in his observations of historical and economic patterns. His work remains influential in understanding the relationship between human capital, labour, and economic development.[2] Yet, as corporations across the globe embrace this paradigm shift, it is crucial to interrogate the historical and cultural foundations of CSR, its potential to redefine economic development, and the risks of its co-optation into superficial “greenwashing.”[3] This essay explores the evolution of CSR, its philosophical roots across civilizations, and how the BRICS nations—Brazil, Russia, India, China, and South Africa—can harness it as a transformative force. In particular, South Africa’s Broad-Based Black Economic Empowerment (B-BBEE) policy, often categorized as CSR, offers a compelling case study of the promises and pitfalls of state-driven corporate responsibility.

Historical Roots: CSR as a Tapestry of Collective Responsibility

The notion that economic actors should contribute to societal well-being is not a modern construct. Across history, civilizations have embedded ethical imperatives into commerce. During the Islamic Golden Age (8th to 13th centuries), economic activity was intricately linked with social responsibility through the waqf system, where wealthy individuals endowed schools, hospitals, and public infrastructure. As a result, economic gains were reinvested into societal development rather than hoarded by elites. Ibn Khaldun’s assertion that true wealth lies in human capital rather than material riches was not merely philosophical—it was a lived economic reality, underscoring the importance of aligning economic activity with societal progress. Similarly, in ancient China, Confucian principles, which stressed harmony, reciprocity, and moral responsibility, guided merchants and officials to prioritize the common good. The construction of the Grand Canal, a massive infrastructure project during the Sui Dynasty (581–618 CE), exemplifies how public-private partnerships can drive societal advancement. The concept of Guanxi (relationships) fostered a business culture rooted in mutual obligation, while the philosopher Mencius (372–289 BCE) argued that “the people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest.”[4] This principle—signifying a hierarchy of values places societal well-being above individual or corporate profit and continues to influence China’s development trajectory.

In Russia, the legacy of sobornost (spiritual community) shaped an enduring ethos of collective responsibility. During the 19th century, industrialists like Savva Mamontov and Pavel Tretyakov used their wealth to support the arts, education, and public welfare. Tretyakov, for instance, founded the Tretyakov Gallery in Moscow, ensuring that art was accessible to all. It is noted that the Russian writer Fyodor Dostoevsky (1821–1881) captured this spirit of collective responsibility in his assertion that “the degree of civilization in a society can be judged by entering its prisons.”[5] His words remind us that true progress is measured not by wealth alone but by how a society uplifts its most vulnerable members.

CSR as a Global Norm: Lessons fr om the Past for the Present

Far fr om being a Western import, CSR has deep historical precedents. However, its modern incarnation—characterized by sustainability initiatives, social impact programmes, and ethical supply chains—has evolved in response to globalization, climate change, and rising economic inequality. The Arab world, for instance, has integrated CSR into national development strategies. In the UAE, Masdar exemplifies a new wave of corporations prioritizing sustainability, while Saudi Arabia’s Vision 2030 underscores the role of business in driving socio-economic transformation. From a reading of the policy documents it is evident that for Abdulaziz Sager, Chairman of the Gulf Research Centre (GRC), there is a growing recognition in the Gulf region and globally that sustainable development is essential for long-term economic, social, and environmental stability. This perspective highlights the importance of aligning corporate strategies with societal needs.

In China, the concept of “Hexie Shehui” (harmonious society) has shaped the country’s approach to CSR. Companies like Alibaba and Tencent have launched initiatives to support education, healthcare, and rural development. Alibaba’s Rural Taobao programme, for instance, aims to bridge the urban-rural divide by empowering farmers and small businesses through e-commerce. The Alibaba Rural Taobao program, for instance, has enabled small entrepreneurs in rural areas to access e-commerce platforms, dramatically increasing their market reach. This initiative fosters economic inclusion and integrates rural economies into the global digital marketplace, proving that CSR is not just about redistributing wealth but about facilitating new avenues for value creation. The Chinese philosopher Wang Yangming (1472–1529) once said, “To know and not to act is not to know.”[6] Yangming argued that genuine knowledge is inherently practical, which challenges the idea of the separation of theory and practice, asserting that ethical understanding must be lived and demonstrated.

In Russia, CSR has taken on new significance in the post-Soviet era. Companies like Norilsk Nickel and Gazprom have implemented programmes to support local communities, protect the environment, and promote cultural preservation. Historically reliant on oil and gas, Russia faces increasing pressure to diversify its economy and reduce its environmental footprint. Companies like Norilsk Nickel and Gazprom have begun integrating CSR initiatives that focus on reducing industrial pollution and restoring ecological balance in affected regions. Expanding these efforts to include large-scale investment in green technologies, renewable energy, and sustainable urban planning could redefine Russia’s economic landscape while addressing long-standing environmental concerns. The Russian economist Sergei Glazyev[7] has emphasized the importance of “socially responsible capitalism,” arguing that businesses must contribute to the long-term stability and prosperity of society. He advocates for an economic system wh ere businesses and governments work together to ensure that economic growth benefits society as a whole, rather than just a small elite. It signifies a vision which aligns with the broader global trend toward integrating social and environmental considerations into corporate strategies.

A Visionary Approach for BRICS: CSR as a Path to Creation

The visionary potential of CSR for BRICS lies in its ability to address some of the most pressing challenges faced by these nations. Inequality and poverty remain significant issues in BRICS countries, and a CSR framework focused on creation rather than extraction can help bridge these gaps. Unlike traditional models of economic development that prioritize resource exploitation and short-term profit maximization, a human-centered CSR approach reorients corporate efforts toward long-term societal investment, fostering sustainable economic ecosystems that uplift entire communities.

For example, Brazil’s Bolsa Família program—a pioneering initiative in social welfare—demonstrates how public-private partnerships can alleviate poverty and promote social mobility. By providing direct financial aid to low-income families under the condition that children attend school and receive healthcare, Bolsa Família has helped reduce extreme poverty while fostering education and health outcomes that contribute to a stronger workforce. Corporations operating in Brazil have the opportunity to complement this initiative by offering vocational training programs, scholarships, and employment pipelines, ensuring that beneficiaries of social welfare programs do not remain dependent on state aid but instead become active participants in the economy. Through such initiatives, CSR moves beyond charity and becomes a structured mechanism for economic transformation.

Similarly, India’s commitment to renewable energy illustrates how CSR can drive environmental progress while simultaneously addressing socio-economic challenges. With over 300 million people gaining access to electricity for the first time in recent decades, India's solar power initiatives, particularly through programmes like the International Solar Alliance (ISA), have demonstrated the role of sustainable business practices in national development. Corporate-led solar projects have not only reduced dependence on fossil fuels but have also created thousands of jobs in manufacturing, installation, and maintenance. Private-sector investment in decentralized solar grids and rural electrification projects exemplifies how CSR can catalyze both environmental stewardship and economic empowerment. These projects are not simply about energy production—they represent a commitment to infrastructure creation, skill-building, and job creation that align with the human-centered vision of CSR.

South Africa’s approach to CSR, particularly through B-BBEE, presents another dimension of this transformative potential. While the policy has its critics, its requirement that corporations invest in skills development, supplier diversity, and community upliftment reflects the core principle that economic progress must be inclusive and act as an engine for genuine transformation rather than a bureaucratic obligation. Cultural preservation is also integral to a human-centered CSR agenda, as it safeguards the identities, traditions, and histories that shape communities while fostering economic growth. South Africa’s tourism industry has increasingly embraced CSR initiatives that support local artisans, protect indigenous heritage sites, and promote responsible tourism. For example, programmes that invest in community-run lodges, fair-trade craft markets, and heritage conservation projects ensure that economic benefits are equitably distributed while reinforcing cultural integrity. By integrating local traditions into tourism experiences—such as storytelling, culinary heritage, and indigenous-led eco-tourism—businesses not only enhance their social impact but also create a unique and ethical tourism model that respects and uplifts local communities. In this way, CSR becomes a mechanism not just for economic inclusion, but for cultural resilience, ensuring that modernization does not come at the cost of erasure.

BRICS-driven CSR model must foreground creation, innovation, and inclusivity—not only as an ethical obligation but as a fundamental driver of sustainable economic growth. By embedding human-centered development within corporate strategies, these nations have the opportunity to cultivate economic systems that move beyond extractive practices toward models that generate enduring prosperity, social resilience, and equitable development. This approach positions CSR not as a peripheral concern but as a transformative force capable of reshaping economies in ways that prioritize both human well-being and long-term stability. At its core, CSR must be about creation—not merely mitigating harm but actively building economies and societies that uplift human dignity. Corporations are not abstract profit-generating entities; they are composed of people, and the health of a business is inextricably linked to the well-being of the people within and around it. This truth must be embedded into CSR frameworks globally. A human-centered CSR agenda recognizes that the essence of corporate responsibility is not just about giving back but about co-creating value with communities. This means:

• Investing in education and skill-building so that people become agents of their own economic and social mobility.

• Developing infrastructure that enables sustainable livelihoods rather than extractive industries that deplete resources without replenishment.

• Supporting entrepreneurship and local businesses as engines of community resilience.

• Fostering corporate cultures wh ere ethical leadership and employee well-being are central to business success.

In this sense, CSR is not just about businesses acting ethically—it is about businesses becoming architects of new economic and social realities. The link between people and creation, between economies and creation, and between CSR and its ability to drive a human-centered agenda must be emphasized at every level of corporate engagement. True wealth is generated when economic activity contributes to human flourishing, rather than merely increasing shareholder returns.

The Philosophical Foundations of CSR: A Call to Action

The examples and insights fr om Arab, Chinese, and Russian thinkers reveal a common thread: the belief that economic activity must serve a higher purpose. This philosophy challenges the narrow focus on profit maximization and calls for a more holistic approach to business. As the Arab poet and philosopher Kahlil Gibran (1883–1931) wrote, “Work is love made visible.”[8] His words remind us that work, at its best, is an expression of care and responsibility for others. Similarly, the Chinese philosopher Laozi (6th century BCE) emphasized the importance of balance and humility in all endeavours. He wrote, “The wise man does not accumulate for himself. The more he gives to others, the more he has for his own.”[9] This idea of abundance through generosity is at the heart of CSR, which seeks to create value for shareholders and all stakeholders. From Russia, the novelist Leo Tolstoy (1828–1910) writings suggest that the sole meaning of life is to serve humanity.[10] His words challenge businesses to view their role not as isolated entities but as integral parts of a larger social fabric. This perspective is particularly relevant in an era of globalization, wh ere the actions of corporations can have far-reaching consequences

Conclusion: A New Era of CSR

The evolution of corporate social responsibility (CSR) fr om ancient civilizations to the present illustrates that profit and societal well-being are not mutually exclusive. Drawing on the insights of thinkers such as Ibn Khaldun, Mencius, and Dostoevsky, businesses can be seen not merely as economic entities but as agents of positive change. As the global community confronts challenges ranging from climate change to social inequality, CSR principles offer a framework for fostering equitable, sustainable, and inclusive societies. The Arab scholar Al-Farabi (872–950) argued that the highest level of human achievement is to contribute to the happiness and well-being of others.[11] This enduring insight remains particularly relevant as corporations navigate the complexities of the 21st century, especially amid growing momentum to shift from GDP to the Happiness Index.[12]This shift underscores a broader recognition that genuine development extends beyond economic growth to include social equity, environmental sustainability, and human well-being. By integrating corporate social responsibility (CSR) into value creation, businesses can play a transformative role in fostering a future that balances profit with societal and environmental priorities.

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[1] Dr. Quraysha Ismail Sooliman is a published scholar and activist on several human rights issues. Her postdoctoral research has challenged prevailing notions and her publications stand as testaments to her rigorous inquiry and  dedication to driving change through informed discourse. She is a TA at the Institute for Corporate Citizenship at the  University of South Africa.

Author profile: Mail and Guardian:  https://mg.co.za/author/quraysha-ismail-sooliman/  

Academia: http://web.academia.edu/QurayshaIsmailSooliman

Email: quraysha.ismail@gmail.com

Mobile: +27827878655

[2] Spengler, J. J. (1964). “Economic Thought of Islam: Ibn Khaldun.” Comparative Studies in Society and History, 6(3), 268–306. This article discusses Ibn Khaldun’s contributions to economic thought, particularly his focus on labor and productivity.

[3] Greenwashing is a deceptive practice wh ere a company or organization falsely promotes its products, services, or policies as environmentally friendly or sustainable to capitalize on the growing consumer demand for eco-conscious options. This misleading marketing tactic is used to create a positive public image, often without making meaningful efforts to reduce environmental impact.

[4] Mencius, "Mencius" (translated by D.C. Lau), Book 7B, Chapter 14

[5]This quote is commonly attributed to Fyodor Dostoevsky, but there is no direct evidence that he wrote or said these exact words. However, the idea closely aligns with a passage from his book The House of the Dead (1861-1862), which is based on his experiences in a Siberian prison camp. A more accurate translation of his sentiment appears in Part I, Chapter 2 of the book: “The degree of civilization in a society can be judged by observing its prisoners.”

[6] Chan, Wing-tsit (Trans.). (1963). Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming. Columbia University Press.

[7] Glazyev, S. (2019). The Last World War: The USA Starts and Loses. This book critiques the global economic order and proposes alternatives, including a more socially responsible approach to capitalism.

[8] Gibran, Kahlil. (1923). The Prophet. New York: Alfred A. Knopf. (Chapter: “On Work”).

[9] Chapter 81 of the Tao Te Ching is often cited as the closest source for this idea

[10] Tolstoy, Leo. (1882). A Confession. Translated by Jane Kentish (1987). Penguin Classics.

[11] Al-Farabi. (c. 940). The Virtuous City (Al-Madina al-Fadila). Translated by Richard Walzer (1985). Oxford University Press.

[12] https://ec.europa.eu/eurostat/documents/118025/118123/Fitoussi+Commission+report