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PhD. Oana BARBU Political Science, Philosophy and Communication Science Faculty West University, Timişoara
Along with the arrival of postmodernism, the speech on ethics as a practical rationality customises itself. Of course, if we should talk about the postmodernist „revolution” in ethics it’s impossible to not notice the thicket in which we are putting ourselves along with the lack of referential delimitations. Because of these reasons, a postmodernist perspective on ethics was associated in most of the cases with the end of ethics or with the replacement of it with the supremacy of the aesthetics that has a lack of rules with an universal availability (the estethisized world, shape prevalence, the civilization of the image, the show society etc.). Gilles Lipovetsky1 suggests in this manner, along with this Postmodernity, that mankind has finally entered the „post debt” era, a post-deontic era, in which the individual saw itself free from the tyranny of must, from the oppressive normativity of the „infernal debts” of moral norms. Our era is described by an undeserved individualism which illegitimated the sacrifice itself. The individual manifests a fierce preference for a better life, fighting for an ethic of limited wellbeing, limited only by the value of tolerance, but even this is „when it is associated with self glorifying individualism and without compunctions, can be expressed only as indifference”2. This situation of a prevailing morality, minimal, is one that is completely new, Lipovesky pushing us to applaud, and be joyful about the freedom that it is offered to us. This paper will try to analyse the role played by the brand communication and the branding campaigns that started to interfere in „the education” of the masses on moral norms and social responsibility. The communicational world brings in a front light values, that are on the other hand always currently in ethics normativity: the respect for our own person and for the others around us, tolerance, serving the wellbeing of the public good, the ecological ethics, etc. Relevant for this involvement of philosophers used at a global level is the example of the deontological codes included in the
Gilles Lipovetsky (1996), Amurgul datoriei, ed. Babel, Bucureşti. Zygmund Bauman (2001), Etica Postmodernă, ed. Amarcord, Timişoara. p. 7
discourse on ethics as a practical rationality reinvents itself. more and more companies associating to the institutional communication a deontological vision for environmental protection. worry ethics. Key words: branding. to which more and more companies adhere. humanism Postmodern ethics Along with postmodernism. of campaigns for healthy nourishment. along with the influence of the brand purchased products. praxis and a “post duty” ethics. in which personal comfort and ‘the ethics of self’ offers him a new meaning to responsibility for the others. of green tourism etc3. We will try to explain in our paper that today. 3 Idem p. The beginning of the 21st century finds the contemporary man in a „tidy mess”.recommendations of international ethics committees : the responsibility of the medium around us. would open the possibility of a totally new understanding of the moral phenomenon. that is imposed by various ecological movements is sustained by the start of eco projects at a organizational level. through the deconstruction put in action. 245 . the so-called „moralising” stream. According to both theorists. social responsibility. is being felt again through the reappearance of „eco” products. postmodernism. most of the paths followed by ethic theories saw themselves put in front of deadened ways. Even more. Postmodernity. The main reason for which we will stop over Zygmund Bauman and Gilles Lipovetsky’s researches that regard postmodern ethics is the consensus over making the contemporary world „practical” by leaning more and more toward everyday life. of more and more companies associating their selves with the institutional communication of a deontological vision for the Environmental Protection that the ecological movements impose is accompanied by the starting of eco projects at an organizational level. but fed up with early postmodern profusions. of label messages that lead to recycling the packaging. willing of having unlimited freedom. we are witnessing the birth of a „neo-individualism” in which Man is both hedonic and organized. of biological hygiene. as a following of the fact that the modern era reached the step of self criticism. often much too abstract in its approach. based on social responsibility in the process of production and consumption.
Amurgul datoriei. from the oppressive normativity of the „infernal debts” of moral norms. p. a postmodern perspective on ethics is associated much too often with the ‘end’ of ethics or with its replacement with the supremacy of the aesthetics that has a lack of rules with universal availability. fighting for an ethics of wellbeing. mankind has finally entered the „post-debt” era. Bauman calls the innovation of the postmodern perspective on ethics that is. undertaken through mystification […] that modernism will show (if it didn’t do it already) without the possibility of denial the impossibility. 7 . the futility of hope and the harmness of the papers. This situation of a prevailing minimal morality is one that is completely new.. the fact that she doesn’t argues the moral preoccupations of modernism. that along with Postmodernity. the postmodern perspective of Bauman targets against the trust of modern man in the possibility of an „ethical non-bivalent. for example. The individual manifests a fierce preference for a better life. un-aporetic code” and that which should benefit of practical applicability: What is postmodern is just the lack of trust in this possibility. but this „when associated with the self glorifying individualism and without compunctions”. Lipovesky suggesting us to applaud and be joyful about the freedom that it offers us. The simple 4 5 Gilles Lipovetsky (1996). ed. We refer. far from being a critic of modernism. postmodern not in chronological way [. in which the individual saw itself free from the tyranny of ‘must’. ed. when we talk about the postmodern „revolution” in ethics we cannot overlook the thicket in which we are putting ourselves along with the lack of referential delimitations. Timişoara. to the repeated proposals of some coercive norms as a response to the moral problems of our daily practices or at the unchanging need of theoretical consolidation and universalization of moral normativity. Babel. he rejects its typical approach on moral problems. Because of this reasons. Amarcord. This way. can be expressed only as indifference5. Etica Postmodernă. a post-deontological era.Of course.] but in the way of suggesting (under the shape of a conclusion or a premonition) of the fact that long and sustained efforts of modernism where directed wrong. Zygmund Bauman (2001). We would add here what Z. limited only by the value of tolerance. Our era is described by an undissolved individualism which illegitimated the sacrifice of the self. Bucureşti. Gilles Lipovetsky4 suggests in this manner..
the pleading for the suzerainty of the people and the primacy of duty. modern democratic culture can be reduced to three aspects: technical domination projects of nature. another important aspect is being put into discussion: modernism is seen as being responsible for the separation of morality from religion. the efforts of a practical rationality were aimed into building moral norms on unanimous accepted bases through their quality of universal laws. like it can be seen at Kant’s. The consequences of centring ethics on the idea of debt was the inevitably fall into mannerism because of the impossibility of conceiving systems that would rank different types of laws. Along with his book Le Crépuscule du devoir ( Amurgul datoriei ). cit. It must be understood adequately the way in which moral rule has detached from the tyranny of must in the space of modernity. Even more. p. „ the double error of representing the subject as an investigation resource. the present refuses all moral ideals. But. This way. or this „libertine hedonism” is a consequence of a sum of conditions that were wanted to be fulfilled? 6 7 Ibid p. it is maybe an oxymoron. 14 Lipovetsky (1996). very much like a religious duty: Making a laic ethics that would build social order.”7. Gilles Lipovetsky proposes the concept of a „painless ethics of the new democratic times”. Bauman suggests that Lipovesky makes the same mistake as other postmodern theoreticians. a universal ethics and «objectively built » is a practical impossibility. foreign ethics of any revealed religion. […] an unaporetic non-bivalent morality. has actually reinserted the sacred dimension of this at last: ancient religious debts followed modern hyperbolic religion debts of „you have the duty to. It is a fact that an era of „contra-moral” redeemed against normativity as a reaction to their repression. to make the dimension of the moment of redeeming his self. Following this perspective. by proclaiming and admitting a moral that admitted only the authority of ration. 34 . a contradiction of terms6.. op.ethic code – universal and solid built – will never be found. this thing led to an idealising moral duty. If modernity is associated with a rhetoric of debt. an light ethics in which tolerance and consensus stand at the base of the moral of contemporary society.. which has to be explained as being what is being explained”.
„A non-bivalent morality is a existential impossibility”8. appearing to moral ego as being ambiguous. if it is acted fully on his basis. morality is in a natural way „irrational”. Only few options are unambiguous good. 15 Ibid p. only later standardized into ethical and juridical codes. Regarding the matter in we fall into an agreement that it is a utopia to consider that there are moral situations with lack of ambiguity.in deontology. if morality is bivalent and irrational (proof standing the numerous value antinomies enunciated by Lipovetsky in the Le Crépuscule du devoir. the boundary between them resuming to partial and local verbalisations. 8 9 Zygmund Bauman. But.. even aporethical. Bauman delimits the characteristics of a postmodern moral consequence under the shape of some premises that we will interpret ourselves like they are: a) Firstly we assist at a fundamental bivalence of moral condition through the recognition of the human nature coexistence of the classical polarity good-bad. when it is put to the extreme. it doesn’t result from the social arrangements or the rational judgements that proceeds. the moral individual will stand always in the presence of uncertainty. p. but it is seen by Bauman as being a natural reservoir of moral impulses. we would add here. the impulse of taking care of the others. located historical and/or culturally. stand proof that morality doesn’t result from Law and it doesn’t resume to it (even if it doesn’t manifest a constant will of monopolisation). The most important one is. has moral consequences (the most characteristic. domination and oppression9. c) The above mentioned arguments have as result the presence of an ambiguity of moral consciousness and of practical rationality in general.In the search of an answer. unpredictable and bivalent. still. the variety of ethical codes. cit.16 . causes annihilation of the other’s freedom. Rightly.. Most of the moral options are being made between contradictory impulses. op. that makes an ethic code to be coherent from a logical point of view and cannot include an certain bivalent essence of morality b) Even more than this. which will make the responsibility’s presence to always be one step ahead in what has been done and what can be done. the fact that almost moral impulse.
if it would take place. But. but never a moral one. like the author calls it) can be expressed as a juridical responsibility. „the giving up. to being just with”13. we assist at the possibility of the appearance of an individual with his destiny towards communication. Bauman aims at this point his attention over the „substitution of autonomous responsibility of the moral ego through ethical rules. in a universe dominated by pictures. imposed from outside”10. the individual fully assuming his moral decisions. through which maybe we will manage to get closer to the meaning and understanding of our paper. Along with disposal of meta-narrative modernism. On rational arguments. „It must be implied that moral response – to be for The Other before having the possibility of being with The Other. e) In his own way. ethical codes of modernism had as an effect the coercive standardisation of individuals and their lack of responsability. Bauman notes that morality is and must remain irrational. Bauman associates rationality with social control over moral ego. because its morality is a given by nature. appears on the path that leads from moral ego. 10 11 12 13 Ibid p. a moral of chose. from being for. their role resuming to the convention of heteronomous law (in the virtue that the institution that administrates and through which it identifies was built). the postmodern moral consciousness has in hand the responsible freedom that assists it.12Although it is associated with a crisis of uncertainty and excesses. „the social control of morality is a complex and delicate operation that stirs more bivalence than it succeeds in eliminating. f) Of course. but especially an empowerment of the moral ego. Putting into discussion that any instance (institution. to social ego. 17 ibidem Ibid p. From here results are even more interesting fact about contemporary society. a starting point rather than a product of society”.11.d) Maybe the most important conclusion that can be reached by the author is the fact that morality cannot be universalized. From the above notes we could deduct a moral ontology of the postmodern ego through postulation (on one hand by Bauman and on the other by Lipovesky) of a openness to the Other that precedes the relation with him. 18 ibidem . the individual appears naked in front of social interactivity.– is the first reality of ego. This doesn’t mean that it involves a moral relativism.
the evil is transformed into a show and the ideal is too less praised. p. non-ambivalent morality. We can understand the distinction between morality and ethics if we define moral relation as the relation me-others. it is ought to pay more attention to Bauman’s theory according to which „the postmodern perspective over moral phenomenon doesn’t reveal moral relativity”. and regarding ethics there are a series of authors. postmodernism itself raises numerous of methodological problems. postmodernism proposes a morality „without an ethical code”. a universal ethics and «objectively funded » one is a practical impossibility”14. that even Bauman recognizes. by morality as well as by anti-morality15. an ultimate state of individualistic culture relieved from now on. 59 . New ethics A “post moralist society” designates the age in which moral duty is sweetened and enfeebled. triumphs a painless moral. the holiday sun and the media entertainment. Specialization of ethics. in its deep logic. op. In this way.To understand better the perspective that is opened by post moralist ethics. This doesn’t mean that the fundamentals of ethics lost their genuineness. 14 15 ibidem Gilles Lipovetsky (1996). in which the idea of ego sacrifice lost identification. In a post duty society. If modernity separated ethics from religion. the author tries to overcome the problem fighting for a liberal morality in absence of an universal ethical code. in which moral lessons are accompanied by advertising which excites the comfortable life. in which the subjective rights dominate imperative prescriptions. but they just have to be approached from another perspective. cit. in which the availability of the ego to sacrifice itself for the last one doesn’t need any answers from the preset norms. Of course. The values that we recognise are much more negative («don’t do») than positive («you must »): beyond ethical revitalization. In which morality does not pretend to dedicate to a higher purpose than you. a distinction between ethics and morality by creating a moral space beyond the social space in which individuals activate. From his perspective. we have got into a new state of consciousness: „we know now what we didn’t know then […] that a non-aporetic. to have embraced the theory relativism faster.
and also to justifying new ethics. Even more than this. even if they are still present. the contemporary world does not stop to surprise us: in a world in which universalism (including the ethical one) was so strongly argued. And so. This position actually led to the appearance of deontology in specific domains and professions. theorists. but rather to a need of ethical reflections from inside. most of them being apparently only tangent the moral problematic: architecture. selecting the leading staff or institutional communication etc) . services etc. biomedical sciences.Going on the path of moral without ethics. these so called „ethics” cannot even be defined as disciplines in a real way. this new directions cannot be surprised in an assembles way. investigating the aspects with ethic relevance requires a detailed knowladge of a certain domain (even we are to talk about the construction of a commercial campaign. in an unification perspective. or the journalistic deontology). even more than this. is the fierce interest for ethics in more and more domains. it is constructed progressively on deontological codes. mass-media etc. among which are: the ethics of the environment. Often the offered response of this type of specializations cannot be a certain one. along with an openness generalized by surprising the ethical implements in more and more domains. philosophers or cultural personalities don’t have the main voice. rather than uniting them under the name of applied ethics. The end of the 20th century brings face to face with a wide process of building professional deontology. we could say that the first observation that brings us in front the theory of Gilles Lipovetsky. among which. of business etc. directing a TV show. The apparition of more and more activity domains like the immaterial labour prevalence (consultancy. established by experts from particular domains. ethics of mass-media. But in a postmodern spirit. economy. On the other hand. we assist at a visible need of ethical reflection.) have led practical philosophies (such as ethics) to a higher specialization in which are discussed problems about moral implications that interfere in some very specialized activities. through approximation and elimination of errors. although it is revealed their tendencies of specialization or of institutionalization (to be seen in this way the making of evaluation committees of audio-visual. Even more interesting is the fact that we don’t assist at an intrusion of ethics in this domains. they can be treated as being chapters of a unitary discipline.
the interest for our own individuality and individual comfort surpassing the „universal law”. „ethicians”. cit. puts the problem of a triple moral report at a social level: between employee and employer. failing to harmonize theory with daily practicality in the contemporary society. This way. 86 Gilles Lipovetsky (1996).As a major consequence of higher specialization of these domains. in the professional sphere of individuals. even if the role of the philosopher preoccupied with ethics has a lack of meaning. We notice these mutations especially in the sphere of individual morality. The consequences of moral intrusion in the individual sphere unleashes constantly in a fragmented public sphere. we can signal the appearance of a specialized language. the one of „experts” in ethics. the interest for social and economic sciences for moral problems led to professional training of experts capable to form recommendations for ethical issues in business. we must notice the appearance of new domains of activity. As a recent consequence of ethics specialisation. to the articulation of the self(passed around in the first and second phase of postmodernism. between company and partner institutions. 16 17 Ibid p. specific for that field. pp. known as „business ethics”. 274-275 . This kind of axiological transparency between public and private make us notice at the level of activity domains considerations about values marketing. op. the so called experts in consultancy on deontological problems. Lipovetsky proposes the example of enterprises that edit intern publications. A whole new stream. These characters are more and more present in enterprises in the search of maximising efficiency by harmonising staff’s interests with business’s development strategies. following through this „the organisation of ethical reflections for enterprise’s personnel”17. where Man has passed from a language of moral duty. on the success of „ethical investment” at the community level or in social responsibility campaigns (CSR). brand communication and ethical identification in promotional campaigns. underlining one more time the social function of practical philosophy expressed in applied ethics. even if sometimes its effects can be baffling for communication and information rendering. A greater accent is being put on the evaluation of the immaterial benefits of some products and services. between company and its public. until de 80s) and further to a more private approach in which the accent falls on „ performative gestures of the own person”16.
we notice an increased necessity of scientific research value control and the valence of new technologies. born from the newly created contexts. through which „a new division of work appeared. of good and bad regards from now on. philosophers. and on the other hand. of bureaucracy. the 18 19 Ibid p. we can recognise the advantages of deontology. in a certain quantity. and even ethics entered the path of institutionalization. if we look through the angle of implication of ethics in the variety of new activity domains. doesn’t abbot from the universal topics of practical philosophy regarding the condition of man in the world. the «professionals» of ethics”18. 255 ibidem . what are the chances that the sources of moral decision to be understood by each and every individual? By what means and until when the interference of an expert in ethics extends at the level of private life? According to Lipovetsky. It is not only the pressure of a postmodern confusion in the favour of a bigger pragmatic realism. Because moral duty appears powerless when new situations appear that end in value antinomy (the mechanism through which new duties are created. not being clear). the specialization of ethics led to the call of making a difference between good and bad regarding the jurisdiction of experts in certain domains (doctors. On one hand. his relationships with others or self-comparing. Even if in the case of business ethic we are dealing with a moral of „interest awareness” aiming to streamline the action. This way it becomes easier to understand the openness of more and more domains towards the applicability of ethical reflection. of functional specialization”19. that led gradually to a ethics seen as a tool. sociologists.) A big question mark is raised right from the interior of the problem: as long as „the settlement of what is right and wrong. The transformation of the ethical speech into a one that is strongly specialized and deontological. journalists etc. the new ethics. Along with the wide process of this „ ethical decision democracy”. the ascension of the professionalization and expertise in moral problems. comes in anticipation of the post-moralist ethics adjustment to social pragmatics. can be interpreted as an effect of the wide process of rationalization of western modernity.We must not look with superficiality at this light ethic proposed by Lipovetsky or Bauman. from science to ethics it can be noticed the intention of rationalizing purposes and moral action.
but is fed up with early postmodern profusions. Further on. Even more. in which personal comfort and the “ethics of concern” offers him a new meaning to responsibility for the others. following public good. happiness and unhappiness of The Other build my responsibility. make it audible for me. If to be would mean taking action in the interest of The Other. willing of having an awarded freedom. but I am the one that must express that command. The other is the one who commands me. our new communicational world brings in front values that were always present in the normativity of ethics: the respect for the own person and for the other. to be responsible for my responsibility implies that I don’t know what that state is. 99 . the so-called „moralising” stream. of biological hygiene. op. they rather appear as a result of a raised relationship compared to interpersonal reports. The beginning of the 21st century finds the contemporary man in a „tidy mess”. cit. is being felt again through the reappearance of „eco” products. eco ethics etc. I am responsible for the others state. of healthy nourishment campaigns. 245 Zygmund Bauman.contemporary ethics „pragmatism” is not an offensive of „everything is allowed “ and applied ethics don’t lack limits or restrictions. but the content of << to be responsible>> . of label messages that lead to recycling the packaging. to which more and more companies adhere. And so we are assisting at the birth of a „neo-individualism” in which the individual is both hedonic and tidy. or “green tourism” etc20. 20 21 Idem p. p. based on social responsibility in the process of production and consumption. Relevant at a global level is the example of deontological codes covered in the recommendations of international ethic committees: the responsibility for the environment that the ecologist movements impose is accompanied by the start of eco projects at organizational level (more and more companies associating to the institutional communication a deontological vision for environmental protection).21. but being responsible in a responsible way. tolerance.
mass-media. public opinion. 181 Antonio Sandu (2009). From this world. that produces different functionalities for the social actors. but can never be obliged to participate at the game. More than ever. often polycentric. p. ethical reflection implying first of all the concrete actions of individual and society. caught in a dialogue of deontology and brand image. allows them to be at the same time unsteady. being accompanied in most of the cases by measures of applicability. * 22 23 Ibid p. Iaşi. The social space is created according to the moral space for the simple reason that „the objects of creating moral space are the others that we live for”22. and morality – moral space – become a negotiated practice between individuals capable of personal choices. „based on a unemployed solidarity. but also unitary. It prefigures this way an „ethic less moral” in a wider context in which the need of implication of different spheres of society is felt: commercial companies. that transforms otherness into correlative. consensus. Due to a lack of authority. ed. of organizational cultures.Dimensions of ethics in postmodernity. the moral concern is aimed at the correction of interpersonal relationship „deficiencies”. The impact of this network belongs to a new humanism”23. of life leading rules and of moral guides in order to sustain the society in which they belong to and not vice versa. At a moral level individuals are not evaluated from their quality of members of some category that would guaranty their status of „objects of moral interest”. Moral postmodern man is a homo ludens that can be constrained by the rules of the game (depending on the models of moral guides that they adhere to). communication.Once contemporary society expresses more and more the preference for concepts like tolerance. we assist at a comeback in close-up of the principle of happiness. dialogue. Lumen. The fractal development of applied ethics and their continuous oscillation between the public and the private sphere. 141. of deontologists that conciliate the individual regarding his self and the relationship with the others. imperatives are not missing. . It is about a unity of the type of web network. but they are promoted operationally. compared to which the public can build an opinion. included in a context of pulverised values.
that we need association values with an object or a person communicated at the level of a society. For the contemporary society. must reflect society morality that establishes commerce through this system. At the level of economical philosophy there is already for some time the concept of „ethic consumerism” that make the express purchasing made with prejudices or minimal exploits of other persons. Global Markets as an Ethical System. Beyond the fierce mercantile message. immaterial products. states him. Unequal Fredoms. such as brands. ed. At the level of perceiving an organizational identity. that would become a sort of abbreviation for ordering our options. the brands help us do that. Global Markets as an Ethical System24. John McMurtry puts in a new light upon consume praxis. the organization and the community around it. and a market system. Any buying or investment decision usually implies moral and ethical choices. The rate of change and innovation is so big. through a set of qualities. In this way. the instability of the nowadays communicational society shows us that any identity is just as unstable as the world itself. we can state that branding represents the communication of an assumed identity. people or the environment. Applied Ethics and Brand Philosophies. „ethic consumerism” is the one practiced by a so called „positive shopping”. If we remember what we discussed about the ethics of care. brands are seen as guidance points in an uncertain world. Toronto. and the number of opposing messages about what could be so good for us so overwhelming. This is the way through which brand philosophies are born. In his work. Immaterial attributes of a company are distinguished in economical sciences under the name of brand. They are acting as markers and meaning builders in an overfilled context of communication.Where do these brands interfere in this setup? Branding and especially the development of a brand are often associated with the creating of stability and coherence in a great change. This means 24 John McMurtry (1998). But on the other hand. . proposing a meaning that has a lack of the imperative “must”. are support for something and like we all know. Garamond Press. by definition. what they represent often goes beyond the superficiality of mercantile product attributes. The author states that there is no buying decision that doesn’t also imply a certain moral choice and that there isn’t an acquisition that isn’t moral in its nature. grouping the values and characteristics of the objects in packs that can be recognised at different levels of trust or approval. The brand is the one that makes the difference.
that. lately. Even so. Green Products and Ethical Behavior. Based on recent research regarding the importance of social behaviour and repairing moral values.ca/newthinking/greenproducts. compared with conventional products. studies show that there is a tighter bond of consumption with our social and ethical behaviour in other directions than it was believed in the first time25. but also. 25 Nina Mazar. http://www. people seem to act more responsibly at the same time with <<green>> exposure only after buying conventional products.utoronto. people buy less eager and is more probably to cheat after buying eco products. Of course it is much too early to sum this type of behaviour at social level but. the presence of moral value is default. but at the level of its decision. According to the authors. at the level of any commercial act. like recent studies show: According to the halo associated to the lately green consumption. even if it’s for promotional purposes like advertising. the consumption choices do not reflect only preferences regarding not only price and quality.2010. ora 17:26 . studiu online realizat de Universitatea din Toronto.pdf 03.rotman. witnesses at a remarkable increase of global market for organic and ecological products. regarding both the brand and the consumer. Chen-Bo Zhong (2007). Do Green Products Make Us Better People?.05. it was discovered that the simple exposure to ecological products and their acquisition would have consequences involving behaviour not only at consumption level. Taking this into consideration. social and moral values.
Co-Logical” . a significant proportion of European consumers say they are willing to pay more if the product complies with environmental or ethical standards”.Volcom Element Campanie CSR şi eco „Power to the planet” – Even if in 2005 this market held between 1% and 5% (by country). biodegradable products which sustains social responsability or wihch are not tested on animals etc. for the XXI th century “ethics is just another top field of the world consumption”. since 2001 trade of such products was booming. Gilles Lipovetsky reserves a significant part from his work (The Paradoxical Happiness and L'écran global.Samsung In the same line of research. and also about how the “new individual” can relate with them. the author speaks about the “ethical” products market (eco products. Campanie eco „V. Considering that.) to discuss about hyper consumption and the contemporary ethics.) in terms of their market growth.Campanie si eveniment eco – Element Campanie CSR şi eco . “More and more consumers claim to be aware of products made by fair trade. .
an instrument of identity assertion for the neo consumer. towards the great happiness of the sentimentalist and media hyper consume. support the perspective of more and more authors who claim that „terminal stage of consumption is accomplished by the consecration of brand ethical values. The contemporary space. Beyond a generalized culture of welfare and comfort in which the consumer goes.doesn’t find any field "away from consumer complaints and protests?" . idealism and spectacle. Most of all branding refers especially to the values proposed by major corporations which are shifted to humanitarian causes. our era showing nothing but confusion regarding old borders.Even though is increasingly concerned about his own existence. From the point of view of his identity. celebrities involved in humanitarian activities. Between hedonism and disinterest. you can read his constant need to criticize. closer to the consumer. Charity balls. dominated by a strong tendency to value scepticism -reminiscent of postmodernism . So. to products that respect strict norms of environmental protection and engage in campaigns of social responsibility. in a world full of various brands. an instrument that generates emotions ”per minute” for charity marathons spectators”. individualism and altruism. antagonism is always present. making him more responsible towards society and his self. animal protection. protection of the marginalised. environmental protection. and beyond the empathy that he feels”episodic and from distance” to his fellow man. to labels with a strong ethical message. consumption of the „ethical products” interferes with the growing emphasis on charitable activities and the rise of the NGOs geared towards the benefit of society and which serve the same responsible orientation of the new consumer. an affiliate of small communities. etc. brand communication makes an appeal to emotional consumption. programs that support marginal and disadvantaged people. fundraising. On the other hand. consumerism and generosity there is no longer any antagonism. the new hyper consumer discovers a new social dimension to this ethical commitment. of people from the third world countries or victims of natural disasters. the modern individuals are increasingly joining social and ethical causes such as: child protection. On the other hand.
05. the hyper-consumer is an individual who has learned to refuse. „Connecting people – Nokia”. do your job. With a polished speech of advertising communication and social responsibility as a controlling value.com 10. ora 17:23 . they are anxious about the novice waves of the mobiles phones and microwaves. „Nothing is too small to know. „Sharp Minds– Sharp”. determination and the deep roots of the brand Element. „people are talking against the proliferation of suburban telephone messages. „Live. a matter of choice for each responsible individual that seeks to find his/her comfort in the contemporary world. Learn. in fact. transforming us in the sheep of Panurge” The portrait of a new man in a branded world As already stated in the first part. „Come alive! You’re in the Pepsi generation – Pepsi”. today’s individuals „are against advertising colonisation”. of persuasion and operated standardization at any level. an individual who takes a stand against everything that displeases him. and advertising. a brand philosophy has a duty and in the same times the advantage to seize public discontent by proposing viable alternatives. we have a mission statement of the "Make it count!" part of the brand philosophy brand Element: The „Make it count” collection celebrates constancy. „Green works Panasonic”. It represents the importance of the fact to be grateful and to the approach of your actions with depth. Leave your mark deep enough that the world will be a better place! Make your actions count!26 Motivational prescriptions and guiding rules of conduct mould our decisions under the shape of campaign slogans: „You are Volcom. transgenic food and polluting products that are causing riots (hence the development of organic food market). 26 Sursa online www.2010. recycle!”.elementskateboards. In this context. Here for example. the principles and the rules of conduct proposed are transforming a brand into an educator of the masses and a guide in finding the answer to the question „how to best live your life?” The answer to this question has become. the regulations. the hordes of tourists. the ugliness of supermarkets”. „Impossible is nothing – Adidas”. „Think different! – Apple”. „the television is accused of transforming us into some half-witted. „Together we can do more – Orange”. Grow – Element”. looking for authenticity at any levels of its existence.According to Lipovesky's vision. „The Power to Be Your Best – Apple”. and nothing too big to attempt – Element”.
The increasing involvement of brand philosophies at the level of a community is noticeable even at the level of new reports that are established between a hyper-consumer and the others. Although many theorists still see the new individual as being an „occasionally philanthropist”. the hyper-consumer feels a strong empathy for the other.05. People don’t choose anymore what is better.” —Elliott & Davies. contemporary society.27. They choose brands that have a reprehensive relevance for them. his security and health. and brands are in most of the cases used as symbolic resources for identity construction and maintenance. traducere personală . paying tribute through some abilities through which they escape from the daily and. The new individual rejects violence and cruelty and has an increasing predilection for online interactivity websites and social media (Facebook.). but consumption becomes meaning-based. presents a strong altruistic character.idbranding. Through this path. YouTube. fashionable or cheaper. the individual is no longer alone. interpersonal relationships being nothing more than conjectural partnerships. philanthropy. the ideal of tolerance. sursa online: http://www.2010 ora 20:20. Although more preoccupied by his own person. At first sight it can be reproached to the contemporary individual that he pulled back into a selfish individualism. He interacts more vividly in the social sphere and the world of the online has become for him the new agora. transposed in the undeniably search for his wellbeing through the products he selects to consume. more and more sections of his social life joining the same desiderate: human interaction while content exposure. LinkedIn etc.In a consumer culture people don’t buy for functional satisfaction anymore. For example. Even more than this. ethic values such as tolerance (preached by social advertising. preoccupied only by his own person. proof standing the increasing preoccupations for human rights.com/ l07. he is constantly accused of „frivolity” with which he treats his close ones. But if we take a closer look. but the consumption becomes a meaning carrier. charity events and donations. several years ago Nike brought on to the market skate shoes models that could easily 27 „în a consumer culture people no longer consume for merely functional satisfaction. from civic spirit. and brands are often used as symbolic resources for the construction and maintenance of identity. Today we see that certain problems that could have been considerate of secondary interest for a brand suddenly become primary headlines. online social media and CSR campaigns) are more and more present in the contemporary world as voices of a new type of public. and even a humanistic one. so.
Even more than this. . partially. Kritsadarat Wattanasuwan (1998). contemporany advertising is aimed towards an open and empathic communication regarding any cause (it can be said that it is the new battlefield of social ideology) 28 Richard Elliot. Still. The contribution of advertising in this way refferes to the openness of the communication forms of non-profit organizations by mass-media channels. If the promoting campaigns focused around creating an external image of the brand. Identity is conceived therefore not as a product of a certain social system. Nike had a different target.” În International Journal of Advertising (II. 2). neither as a fixed entity that the individual can purely adopt. in an age in which „transparency” is the leading word. „Brands as Symbolic Resources for the Construction of Identity. but.compete against skateboarding equipments such as Etnies. but as something that the person can create actively. but will look more and more to personalize the speech communicated by them. trying to find what the brand really reprezents for their beliefs. despite the spacial and temporal dispersion (as an intimate space) and sometimes by social class. Why? Because. The hiperconsumers openness is not limited to the objects or their utility. no. looking for a generalized comfort of the community. and a pair of Nike in the feet of a skater would have sent an ambiguous message to both communities. through consumption28. in the skaters community Nike wasn’t seen as a brand that could represent their values or that could take the shape of their (brand) culture’s beliefs. it aims very powerfull (and visible) to the one next to us. but especially through the individual’s sensibilization through calls and messages that are open for tolerance and acceptance. consumers will not buy external brand images. a skater wouldn’t have worn Nike.
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