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Familiarizes the reader with the emerging subject of ecological economics and provides an overview of how ecological economics differs from environmental and resource economics. Proceeds to then review two new environmental and resource economics textbooks, a book on ecological economics and one on the subject of environmental policy in developing economies.

With the development of social economy, the urbanization of the world has presented a new development trend. The green, ecological, and economic city has gradually attracted people's attention. How to plan new cities and towns to coordinate economic development with nature has been the focus of domestic and foreign scholars. Based on this premise, this article elaborates the domestic and foreign research status of ecological city and puts forward a new type of green ecological civilization from the perspective of evolution of civilization. From the perspective of green ecological economy, the evolution of China's urban planning is studied in terms of the urban and rural areas, nature, pollution, industry, culture, and other aspects. To accumulate experience, green ecological planning in New York is also analyzed at multiple levels, such as urban expansion, energy, and urban water use. According to the development of our country in the past 30 years, the development strategy of urbanization suitable to China's national conditions is introduced on the basis of ecological economy. From the perspective of green ecological planning and economy, practice has proved that new urban planning is able to promote the establishment of a resource-saving society, to enhance the coordinated development of the population, resources, environment, and economy, and to comprehensively improve people's quality of life.

The reduction of the “metabolism” of the human economy has become one of the central themes of recent environmental and economic research and policy focused upon paths for achieving global sustainable development. Since the late 1980s, there has emerged a diverse array of “physical economy” approaches that utilise some form of material flow analysis (MFA) to quantify the pattern of flows of material and energy into, within, and out of the economic system. In principle, the reduction of the human socioeconomic metabolism, and appropriate changes in technology and consumption, are highly consistent with Buddhist economics. Indeed, MFA may be one of the most valuable devices for encouraging and implementing a global “green” technoeconomic paradigm that helps realize the type of benefits proffered under the vision of Buddhist economics. This paper describes the links between methodology or potential application of MFA and the central themes of the Buddhist economic path to the long‐term, harmonious co‐existence of humans within the natural environment.

The purpose of this article is to explore sustainability commitments’ potential implications for the curriculum of introductory economics courses. Universities have signed the Talloires Declaration, committing themselves to promoting students’ environmental literacy and ecological citizenship, thereby creating pressure to integrate sustainability across the curriculum.

A case study approach involving qualitative research methods and the three largest public universities in British Columbia, Canada, was used. As one component of a larger study, 11 of the 19 economists who delivered the course over the study period were interviewed. The theoretical framework was informed by ecological economics scholarship on how mainstream economic thought represents environment-economy linkages.

Findings suggest that universities’ sustainability commitments have not influenced principles of economics curriculum. Sustainability is not salient to lecturers; prospects that mainstream economics departments will integrate sustainability into curriculum in a timely manner without external pressure appear limited.

While institutions often enthusiastically report on courses that contribute to students’ ecological literacy, identifying curriculum that may confound student understanding of sustainability receives less emphasis. Introductory economics courses appear to merit scrutiny from this perspective.

About 40 per cent of North American university students take an introductory economics course, relatively few take more advanced economics courses. This course, thus, teaches many students economic theory and the economics profession’s approach to evaluating public policy, and has potential to contribute to knowledge of sustainability. Few studies examine how undergraduate economics curriculum addresses sustainability.

Explains the exogenous and endogenous types of relationships between ethics and economics in neoclassical and non‐neoclassical framework. Studies market consequentialism, deontological preferences and polity‐market (ecology) interactions in recent developments in economic theory and political philosophy. A review of literature is covered. From these studies, bordering ethics and economics, is evolved the contrasting methodology and world view of an endogenous theory underlying the interface between ethics and economics. The underlying principle of ethical endogeneity of this new paradigm is treated with an institution‐economy interface by addressing the issue of sustainability. A simple mathematical formulation is done to show how ethics can be methodologically endogenized in a scientific framework for theory, policy development and institutionalism. Examines Canada′s Green Plan in light of the exogenous and endogenous ethical relationships. The critique is developed and ethico‐economic policy‐theory alternatives are proposed.

The exogenous and endogenous types of relationships between ethics and economics are explained in neoclassical and non‐neoclassical frameworks. Market consequentialism, deontological preferences and polity‐market (ecology) interactions are brought out to configure the theoretical perspectives of the endogenous theory underlying the interface between ethics and economics. The principle of ethical endeogeneity is treated in an institution‐economy interface by addressing the issue of sustainability. In this respect a simple mathematical formulation is done to show how ethics can be endogenized in a scientific framework for theory, policy development and institutionalism. Critically examines Canada′s Green Plan in light of the exogenous and endogenous ethical relationships. Develops the critique and proposes ethico‐economic policy‐theoretic alternatives.

This study aims to present the perspectives of heterodox economics and Islamic economics on environmental economics, as an alternative to mainstream economics, which takes economic growth as its main objective and argues that environmental problems will largely disappear when economic growth is achieved.

In this study, there was no intention to conduct a detailed analysis of heterodox economic models and Islamic economics. Instead, the approaches to the “environment,” which can be considered as an urgent need of the planet, were evaluated, and the inadequate proposals of the mainstream economics’ environmental approach were theoretically criticized and heterodox economics and Islamic economics were proposed as an alternative model.

Heterodox and Islamic economics offer alternative models of development prioritizing social and ecological justice to address environmental problems, which is in contrast to mainstream economics’ narrow focus on market mechanisms and individual rationality. Thus, engaging in more dialogue in the context of the environment is inevitable for both schools, considering the vast geography inhabited by Muslims and the proposed heterodox economic policies, and moreover, these approaches are modeled for the first time.

This article presents a synthesis of Islamic economics and heterodox thinking in contrast to mainstream economic policy, highlighting their similarities and differences and providing a more comprehensive understanding of the complexities and potential solutions of environmental problems. To the best of the authors’ knowledge, this approach has not been previously explored, making it an original contribution to the literature.

This paper aims to contribute to the emerging entrepreneurship research that deals with resilience by examining how embeddedness in place and in trans-local grassroots networks influences proactive entrepreneurship for local resilience.

Three theoretical propositions are developed on the basis of the existing literature. These propositions are assisted with brief empirical illustrations of grassroots innovations from the context of agri-food systems.

Embeddedness in place and in trans-local grassroots networks enables proactive entrepreneurship for local resilience. Social-cultural embeddedness in place facilitates access to local resources and legitimacy, and creation of social value in the community. Ecological embeddedness in place facilitates spotting and leveraging of environmental feedbacks and creation of ecological value. Embeddedness in trans-local grassroots networks provides entrepreneurs with unique resources, including globally transferable knowledge about sustainability challenges and practical solutions to these challenges. As result, entrepreneurship for resilience is explained as an embedding process. Embedding means attuning of practices to local places, as well as making global resources, including knowledge obtained in grassroots networks, work in local settings.

Researchers should continue developing the emerging domain of entrepreneurship for resilience.

The objective of resilience and due respect to local environment may entail a need to consider appropriate resourcing practices and organisational models.

The critical roles of place-based practices for resilience deserve more recognition in today’s globalised world.

The specific importance of the ecological dimension of embeddedness in place is emphasised. Moreover, by combining entrepreneurship and grassroots innovation literatures, which have talked past each other to date, this paper shows how local and global resources are leveraged throughout the embedding process. Thereby, it opens unexplored research avenues within the emerging domain of entrepreneurship for resilience.

This paper sets out to investigate the potential contribution of the inter‐disciplinary field of ecological economics to the explanation of the current economic crisis. The root of the crisis is the growing disjuncture between the real economy of production and the paper economy of finance.

The authors trace the epistemological origins of this disjuncture to the myths of economism – a mix of academic, popular and political beliefs that served to explain, rationalise and perpetuate the current economic system.

The authors recommend ending with economism and developing new collective and discursive processes for understanding and engaging with ecological‐economic systems.

The authors embrace the notion of sustainable de‐growth: an equitable and democratic transition to a smaller economy with less production and consumption.

The encyclical letter of Pope Francis, “Praised Be: On the Care of Our Common Home” (Laudato si’), presented an excellent opportunity to spark a conversation between economics and faith-based discourses on sustainability. The encyclical underlined the human origins of the ecological crisis and proposed fundamental changes in organizing our economic life. Among the important suggestions put forward by the Pope are increased frugality in consumption and acknowledging the intrinsic value of nature.

Frugality implies rebalancing the spiritual and material values in economic life. This may lead to the rehabilitation of the substantive meaning of the “economic” and the revival of the corresponding logic of sufficiency. Despite their different ontological and anthropological conceptions, the ecological position of the Pope’s encyclical has close links with Deep Ecology and Buddhist Economics. Both Deep Ecology and Buddhist Economics point out that emphasizing individuality and promoting the greatest fulfillment of the desires of the individual together lead to destruction. Happiness is linked to wholeness, not to personal wealth.

Mainstream economics fails to acknowledge the intrinsic value of nature. It is happy to put value on environmental goods and services merely on the basis of a market value determined by competing economic actors. But price, for sure, is an inappropriate model for assessing the value of natural entities. There is no algorithmic solution to nature’s allocation problems. Decisions and policies related to nature require making qualitative and multiperspective considerations and the proper use of our wisdom, knowledge, and experience.