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States that knowledge drawn from relevant dimensions of reality answers questions about the ultimate end of the world. Marketing technologies are appropriate means for achieving four states that reduce probabilities of an apocalyptic doomsday: population stabilization, health maintenance, conflict resolution and ecosystem renewal. Marketing knowledge can answer eschatological questions by organizing information feedback of market response, co‐operative efforts in trading networks, executing mutually beneficial market exchanges and social learning that diffuses new products and ideas. By imposing penalties and rewards that can direct all market participants towards a sustainable society, marketing technologies have the potential to encourage sustainable development rather than apocalypse.

This paper aims to provide data on the self-perceived state of sustainability consciousness of first-year Hong Kong students.

Within a mixed-method research design framework, the authors conducted 787 questionnaires and collected 989 reflective narratives of first-year students of a university in Hong Kong, who were enrolled in the General Education course.

Attributed to students’ immersion in compulsory sustainability education modules within liberal studies programs in secondary through higher education (HE), the quantitative results revealed an increase in the self-perceived knowledge and behavioral aspects of sustainability consciousness of Hong Kong students and their low engagement in sustainability-related civic, campus or action groups. However, qualitative results revealed three aspects of the students’ sustainability consciousness: intentionality to make a difference; engagement with complex questions about identity, society and nature; and eschatological perspectives, which included imaginative, future-oriented and action-oriented approaches to critical reflection, supported by the rhetoric of hope, promises and commitment for better future.

The study provides insights into the challenge of implementation of the United Nations-based sustainable development model in the Hong Kong educational system through the formal liberal studies curriculum. It advances the field by constructing a momentum for conceptual changes in sustainability education research toward design of the non-linear and culturally sensitive frameworks for sustainability implementation in HE. This allows to utilize universities’ unique capacities for fostering students’ sustainability consciousness in a continuous and systemic way.

Explores the idea of the Utopian vision of consumer research through eschatology, which seeks to establish a new version of reality of consumers and which exposes existing inadequacies in our knowledge and understanding. Promise and hope depict an orientation to the future implicit in the exegesis of eschatology. The discussion is predicated on this optimistic and liberating view of eschatology as a break in the past, rather than the end of all things. Explores our understanding of what is meant by consumption and the influences which have shaped what is viewed as our knowledge base, especially with regard to the role and experience of women as consumers. Examines the possibility that consumer research is in crisis and that the new reason must prevail in order to overcome the inadequacy of existing theory and seeks new directions.

Igba-Boi model of entrepreneurship incubation among the Igbos in south-eastern Nigeria records outstanding and robust successes in producing entrepreneurs with global impact. Therefore, the need to understand its nature, process, driving force, challenges and make suggestions to reinvigorate it has become urgent and valid. Also, with the persisting overbearing influence of Western and lately Asian philosophies in the development of business theories and practice, it is long overdue to mainstream Africa's entrepreneurial philosophy into extant discourse; this chapter contributes to this effort. Such an attempt follows the belief that Africans with their indigenous systems hold higher hope for the development of the continent. Since the rest of the world had at some point in history leveraged on Africa's civilisation to forge ahead, this chapter argues that Africa stands to contribute to the global search for efficient incubation of entrepreneurs using the Igba-Boi model. The chapter is guided by and framed with reviewed publications, philosophies and theories that explain Igbos' construction of social realities and worldview. Structural functionalism and conflict theories offer in-depth insight in explaining the success story of the Igba-Boi institution. The chapter, in particular, adopts the Igbos' interpretation of their cosmos, its eschatological implications in explaining their tenacity and doggedness in successfully meeting all the requirements for graduating from Igba-Boi incubation system. By discussing Igba-Boi as a socioeconomic institution, this chapter draws attention to areas of neglect for improvement in order to harness its high potentials for enhancing its contribution to business practice in Africa and development of the continent.

In the Book of Revelation, the “whore of Babylon” is a metaphor for Satan. In applying this religious analogy to the current state and status of marketing thought, deliberately takes an anti‐positivist and an anti‐modernist stance, metaphorically replacing modernism and positivism with “The Mother of Prostitutes” (Rev. 17:5). Evaluates the applicability of the eschatological metaphor within the context of the current modernist/postmodernist debate. In using the analogy of the religious (essentially Christian) perspective of the end of the world, the analysis which follows utilizes biblical text and Christian concepts to illuminate and enhance the discussion.

States that a Messianic view of eschatology is one that directs its hopes to a salvatory or vindicating figure, event or philosophy. In applying the eschatology metaphor to marketing, makes the case that, despite apocalyptic forebodings about its shortcomings, marketing’s salvatory prospects are much improved by the adoption of some new concepts and practices. Suggests that it is now productive to add a strongly process‐based view of marketing to more traditional perspectives. Comprehending marketing in terms of four core processes ‐ a marketing strategy process, a marketing management process, an order generation, fulfilment and service process, and a new product development process ‐ facilitates a redemptive reconceptualization of marketing activity.

States that numerous commentators have contended that we live in degenerate, degraded, decadent and soon‐to‐be discontinued times. Arguably a manifestation of “pre‐millennial tension”, this eschatological world‐view seems to be shared by many marketing theorists, for whom the end of marketing is nigh. Describes the background to the Marketing Eschatology Retreat and outlines six different ways in which marketing and eschatology can be related.

While transhumanists and posthumanists understand the human condition as mutable, for transhumanists, this represents the possibility for enhancement, opening up a teleological narrative of evolution toward. For posthumanists, it represents a fracturing of the liberal human subject, undermining its hegemonic principles. The former advocates the potentiality of instrumental rationality, the latter engages with values, demanding ethical consideration of the implications of the unmooring. This paper aims to conceive of a way to underpin posthumanist thought to enable to serve a more effective critique of transhumanist aims.

This is a theoretical paper that outlines a history of transhumanist thought and the roots of posthumanism. It provides a partially reconstructed enlightenment humanist framework to bolster the effectiveness of posthumanism as a critique of transhumanist thought.

The paper recognizes Theodor Adorno's conception that the central contradiction inherent to enlightenment thinking is the entanglement of knowledge and power. Hence, the metanarrative of progress as historical fact is fundamentally imbued with an imperial, colonizing force. For reason to achieve its promise as the organ of progress, it must become self-aware of its own limitations and its own potential destructiveness. Humility is, thus, vital in the task of preventing instrumental reason leading to inhuman ends.

Whilst developments such as “metahumanism” attempt to bring “posthumanism” and “transhumanism” into direct conversation, it is done from the perspective of uniting their positions. Here, the author endeavors instead to consider their antithetical nature and in particular whether posthumanism can provide an effective critique of transhumanism. Drawing on Adorno and Feenberg in particular, the author attempts to justify the posthuamanist theory but also to employ a partially reconstructed enlightenment humanism to bolster its fruitfulness as a critique of transhumanism.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).