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For researchers and sector agencies around the world, poor academic integrity is seen as a significant risk to universities (Bretag & Harper, 2017; QAA, 2020; TEQSA, 2019). Given the existential threat that acts of academic misconduct are deemed to pose to higher education, interest in ways of developing academic integrity is correspondingly high and often invokes the concept of values (Macfarlane et al., 2014; Morris, 2018). However, to ascribe to academic integrity, the status of a self-evident, perhaps universal, value of contemporary higher education is contentious on many levels. This chapter takes in turn three of the most common ways in which students and scholars infringe on the principles of academic integrity – plagiarism, collusion, and contract cheating – and explores what the prohibiting of each of these acts reveals about the values of contemporary higher education. It argues that, far from neutral or universal, the values of academic integrity appear both normative and culturally specific, promoting a particular conception of higher education which risks excluding large sections of the global population. To counter this, the notion of threshold values – borrowing from Meyer and Land's (2005) notion of the “threshold concept” – is proposed, identifying the development of shared values as crucial to ensuring that contemporary, globalized universities are inclusive and accessible spaces.

The nonmaterial dimension of reality is contrasted with the material, observable and empirically verifiable dimension that rose to dominance with the Enlightenment. The nonmaterial dimension includes orientation, memes, tacit knowledge and spirituality. The orientation of an individual, group, or institution can be towards violence – getting ahead at the expense of the other – or blessing – working in such a way that there is mutual benefit. Orientations can be expressed through memes, cultural or behavioural patterns that are mimetically transmitted broadly within a society and diachronically through generations. If they catch on within a group, they can determine the institutional or group culture. Spirituality can be a source of change of orientation from violence to blessing and of growth in creativity, resilience and empowerment. David Peat and David Bohm posit an implicate order in the universe, thought as a system (in the context of dialogue), and gentle action. Neil Douglas-Klotz points out that the Aramaic words malkuta d'bwashmaya (kingdom of heaven) used by Jesus constituted a nonmaterial reality containing vision, norms and empowerment that exists within and among us – like the implicate order – and is accessed by those who truly wish to ‘see’ it. The emerging spirituality coming out of this engagement has a capacity to replace memes like those of empire, self-interest and grandiose leaders with memes that channel passions and energy towards bio-interest, transnational interest, transpersonal interest, empathy and widespread empowerment. And this could make all the difference in effecting truly sustainable development.

Institute for Economics and Peace (IEP) every year produces peace setting scores of many countries over the globe. The peace index score (PIS) and its ranking are fabricated by involvement of numerous recognised variables. The internal and external violence factors and their intensity regulate the strength of such scores. The present study deliberates such peace scores and rank of the countries in terms of regional variation and income class specifications. The study uses alteration of rank over three consecutive years and the growth of the PIS to elucidate the disparities over the region and income classification. The study recognised that income classification of countries smoothly elucidates the rank differences in terms of peace scores, but regional variation wise enlightenment remains misnomer. Further, this study contemplates four violence indicators and their growth over three years to describe the non-conformities of peace score between the countries. Studies acknowledged that inter-correlation between the peace growth scores and also between the growth of violence indicators is the significant factor to comprehend the peace score behaviour. Over the years, studies confirm that high-income countries are able to improve their PIS though there has large levels of inconsistency among countries. Among the regional specification, studies perceive that countries around the globe improved their peace score during 2018–2019, rather than 2019–2020.

This chapter is one of five chapters dedicated to anti-racism, specifically focusing on its conceptual foundations. Drawing from critical scholarship on ideas that have inspired political debates and policies about racism, I address key questions pertaining to anti-racism as an idea, policy framework and as a catalyst for sociopolitical action. This chapter engages with the fundamental principles that underpin anti-racism endeavours, ranging from community engagement to political activism and civil rights movements. It critically examines the ongoing debates on whether the goals of anti-racism, such as racial justice and dismantling of institutional racism/privilege, align with existing sociopolitical order. In addition, this chapter contributes to anti-racism scholarship that has evolved over the past five decades, by synthesising how anti-racism relates to various societal goals. Furthermore, this discussion incorporates themes such as the promotion of tolerance, equality, social justice and recognition within the context of anti-racism.

This chapter addresses the question of what normatively binding claims can be associated with the principle of sustainability. It proposes a theoretical reading of justice that requires a new level of morality, namely a global (spatial), intergenerational (temporal) and ecological (material) extension of the scope of responsibility. This makes it plausible that responsibility for those who are distant in space and time, as well as for nature, becomes a matter of conscience. At the same time, it is shown how the binding claims resulting from the principle of sustainability can be internalised in the course of a conscience formation and how the gap between knowledge and action in questions of sustainable development can be closed by means of an emotional underpinning. Finally, it is proposed to transfer the question of conscience to spatial units and tourism through the model of ‘Destination Conscience’ and to institutionalise the idea of ‘inner commitment’ or self-commitment. One suggestion is the creation of committees that could be a collective ethical conscience for the future issues.

Sports gambling has a very long history, evolving with and influencing cultures, classes, genders and races from antiquity until the present. Attempts to ban it have failed, with its problems regularly emerging in new forms. Given the still limited historiography, this chapter adopts a broad-brush, qualitative, socio-historical approach. It focuses on five themes: the change over time in the various sports betting systems, such as lotteries; the changing nature of social networks in terms of sports gambling; anti-gambling attitudes and their importance in shaping legislative attempts to control or suppress it; the changing regulation of sports betting; and the way identities such as class, age and gender impacted on sports gambling.