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The chapter discusses two aspects of the theory of the firm. One is the question of what is a regenerative firm, and how the traditional view of the firm changed when one adopts an integral transdisciplinary worldview. The second is what are the consequences when we leave the assumption of the extrinsic value of the nature.

The central question is: How can firms transform themselves from a mainly extrinsic to a more intrinsic value orientation to nature? She is defending the necessity to transform anthropocentric business models into more ecocentric ones. Shifts to business models in which nature has an intrinsic value have fundamental consequences for the theory of the firm.

The chapter compares ‘creative destruction’ in which the value creation follows out of destruction of other values with the ‘law of seed’ where the natural cycles of continuous creation and regeneration carry out life. The latter can contribute creating value-based spiritual economic structures which bring together the rich diversity of man and nature. The regenerative firm can be an important driver for building an integral transdisciplinary world.

This chapter critically explores the colonial model of education in a Buddhist society in postcolonial Bangladesh, as the Buddhist value-based contemplative learning and ethical practices have been constantly challenged due to the fact that the western value-based cultural knowledge is considered for economic development. In such a context, Buddhist learners are unable to learn the social history, cultural heritage, Buddhist/social economy, and spiritual values and practices in the educational institutions. Even teachers are not trained in preparing learners for cultivation of wisdom (Paññā in Pāli) and ecocentric development of the community in the country. On the other hand, Buddhist notion of contemplative learning pedagogy believes in decolonization of the mind and reflective practice for social transformation and development of wisdom through deep meditative mind by nurturing critical dialogue as opposed to capital accumulation and greed-based society. The Buddhist pedagogical approach focuses on mindful concentration (bhavana) and ethical (sila) practice within the learning context and environment, as emancipatory ideology to promote cultural diversity instead of political and social imposition. Such mindfulness would allow both the learners and teachers to create collaborative learning opportunities for life-sustaining practice and wholesome (kusala karma) activity in the community setting. The Buddhist learning pedagogy tends to nurture nonviolence (ahimsa) in order to develop mutual respect among the diverse communities to renewing ground for mind-expanding pursuits in the learning institutions for the wellbeing of all community members in the country.

In the UK, Masters level discipline-specific courses in sustainability integrate modules on the social, economic, and environmental issues of sustainable development. The postgraduate faculty teaching on these courses and the student cohorts enrolling in such courses bring varying attitudes, experiences, and beliefs to the ecological and anthropological discourses and practices about sustainable development. Existing studies of education for sustainable development (ESD) have identified strengths and weaknesses in the knowledge and attitudes of students and faculty although few studies have focused on postgraduate cohorts and fewer still have attempted to compare and contrast students and lecturers. This mixed method case study analyses findings from data collected (2016–2017) from student surveys (n = 121) and semi-structured interviews with faculty (n = 21) recruited from multiple university departments, centers, and programs (n = 12) to identify prevailing anthropocentric and eco-centric ideas and rationales about sustainable development and ESD. Findings suggest a strong orientation to mainstream sustainable development in both groups but analysis identifies reasons for resisting a focus on extremes of “deep green” or “green wash” approaches. In addition, prevailing belief in academic neutrality, institutional and disciplinary factors, student pragmatism, and other drivers are highlighted. The study concludes by identifying potential paths from prevailing (experiential) education in sustainable development to more transformational approaches.

Athletes have leveraged their social platform and reach to advocate for a variety of social causes. Most recently, given the persistent impacts of climate change on sport, the sport sector has been leveraged to engage and educate fans, sport participants, and athletes to promote climate action while consuming sport and in their everyday lives. This chapter conceptualizes the term sport eco-activism and presents a rich history of the early stages of this form of activism and its interaction with sport. Specifically, we provide historical context and examples of how athletes and activist sport organizations (e.g., Surfers Against Sewage, Protect Our Winters) have drawn attention to the impacts of climate change on sport. We also highlight how these entities encourage spectators and participants to change their behaviors and further advocate for collective climate action. In addition, we offer insights on future directions of eco-activism within sport and how such activists can best resonate with their target audiences to create positive change through sport.

Purpose: This paper aims to present the case study of the SHE (Šibenik Hub for Ecology) hub project, ecofeminist business practice in Croatia. The SHE hub is a sustainable tourism project based around issues of ‘ethical consumerism’ and sustainable development and shows that is possible to implement ecofeminist ideas in business.

Method: Paper is divided into two parts. The first part is theoretical and presents an overview of relevant literature regarding ecofeminism, sustainable development, corporate social responsibility and green consumerism. The second part is a case study of the SHE hub project, based on analysis of the project website, content analysis of the media coverage regarding the project and an in-depth interview with project initiator.

Findings: The results show that strengthening of the ethical consumerism movement has given a new impetus to the realisation of ecofeminist projects in real life and that SHE hub is a good example of this. Although the SHE hub has insufficient transformative social potential, it is important to notice that sustainable change always begins with small steps.

Originality/value: The topic of the relationship between social corporate responsibility and ecofeminism has not been researched, so this case study represents a valuable contribution to the research of this relationship.

Pope Francis’ encyclical letter Laudato Si’ (Praised Be: On the Care of Our Common Home) is an excellent opportunity for building a conversation between spirituality, ecology, and sustainable business.

Integral ecology integrates concerns for people and the planet. It sees the world as systemically linked ecology, economy, equity, and justice accessible through natural and social sciences, arts, and humanities. Integral ecology shows a path to sustainable business functioning through frugal consumption, acknowledging the intrinsic value of nature, and seeking holistic management knowledge.

The book collects chapters from economists, business scholars, philosophers, layers, theologians, human scientists, and practitioners from Europe, North America, and Asia and highlights the meaning of sustainability in relation to human and non-human life and introduces new approaches to sustainable business practices and sustainability leadership.