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In this critical decade and century of climate chaos, ecocide and interconnected crises, a public policy approach is needed based on the primacy of compassionate action and ecological regeneration. Ecological regeneration focuses on the health of the Earth's planetary systems of water, soil, air, minerals, microbes, plants, insects and animals. Compassionate action is concerned with relieving the suffering and enhancing the happiness of the entire human population, present and future. An integral process is needed that brings these two priority concerns into the creation of new individual mindsets and behaviours and collective cultures and policies. The innovative leadership methods needed to realize these changes include mindfulness taught by Thich Nhat Hanh, group facilitation as formulated by the Institute of Cultural Affairs in its Technology of Participation (ToP), social artistry as developed by Jean Houston and four-quadrant thinking, planning and acting as expounded by Ken Wilber in his Integral Quadrants.

In this chapter, we will first identify some of the dimensions of humanity's systemic suffering. Next, we will review how the principles and practices of engaged Buddhism and compassionate action might help relieve that suffering. Then, we will explore some of the visions, obstacles, strategies and actions of compassionate policies that can help relieve systemic suffering.

With the development of science and technology, more creators are trying to use new crafts to represent the cultural trends of the social media era, which makes cultural heritage innovative and new genres emerge. This compels the academic community to examine craft from a new perspective. It is very helpful to understand the hidden representational structure of craft more deeply and improve the craft innovation system of cultural and creative products that we deconstruct the craft based on Complex Network and discover its intrinsic connections.

The research crawled and cleaned the craft information of the top 20% products on the Forbidden City’s cultural and creative products online and then performed Complex Network modeling, constructed three craft representation networks among function, material and technique, quantified and analyzed the inner connections and network structure of the craft elements, and then analyzed the cultural inheritance and innovation embedded in the craft representation networks.

The three dichotomous craft representation networks constructed by combining function, material and technique: (1) the network density is low and none of them has small-world characteristics, indicating that the innovative heritage of the craft elements in the Forbidden City’s cultural and creative products is at the stage of continuous exploration and development, and multiple coupling innovation is still insufficient; (2) all have scale-free characteristics and there is still a certain degree of community structure within each network, indicating that the coupling innovation of craft elements of the Forbidden City’s cultural and creative products is seriously uneven, with some specific “grammatical combinations” and an Island Effect in the network structure; (3) the craft elements with high network centrality emphasize the characteristics of decorative culture and design for the masses, as well as the pursuit of production efficiency and economic benefits, which represent the aesthetic purport of contemporary Chinese society and the ideological trend of production and life.

The Forbidden City’s cultural and creative products should continue to develop and enrich the multi-coupling innovation of craft elements, clarify and continue their own brand unique craft genes, and make full use of the network important nodes role.

In the post-pandemic era urban ecosystem planning has become critically important. Given the emphasis on relevant issues concerning the complex interactions between human civilizations and natural systems within urban environments in the new normal, this article aims to enrich the field of knowledge management developing a cross-cultural analysis for clarifying the role of knowledge in planning and urban ecosystems.

This paper is conceptual in nature. Based on a theoretical foundation built by a critical literature review and data from the China Statistical Yearbook and China’s National Bureau of Statistics, this paper introduces some emerging real-impact topics regarding the connections between humanistic knowledge and urban planning. A comparative analysis between the capital city of Chang’an in the Tang dynasty of China and the capital city of Athens in Ancient Greek was used for explaining the influence of knowledge on successful urban planning.

The understanding the role of cross-cultural differences in knowledge management and practices for urban ecosystems offer the opportunities for rethinking consolidated approach to the interaction among social, economic, and environmental dimensions in urban settings.

This paper implies a new inter-disciplinary research field of great interest for the real impact KM community by illuminating how knowledge management is central in urban planning and across cultures.

The present world is captivated by the global challenges of climate change, environmental and ecological degradation, challenges related to migration, inequality, conflict and unrest. The development process failed to appreciate and signify the role of non-value, non-materialistic and altruistic value of both living and non-living natural entities. Thus, a significant disconnect or gap between public policy and human well-being has been observed. The departure of human beings from their true self has also distanced humans from the rest of the species and ecosystem. The essence of altruistic value and its recognition is plausible only through the upliftment and evolution of the inner self. The interconnectivity of the inner and outer world can be perceived through self-evolution. A public policy that is driven by the force of self-enhancement and realization, connecting and synthesizing human and non-human interactions selflessly, is required for revolutionizing the development paradigm. Against this backdrop, Gandhian philosophy that values the individual and his relationship with his true self becomes instrumental in ethical transformation. The self-transformation, manifestation and realization of truth and love are deeply embedded in Gandhian Revolution. Gandhian philosophy is a phenomenal illustration of self-transformation based on self–realization and soul force (Satyagraha) that acts as a driving force for a paradigm shift. Gandhian thoughts recognize the otherness of others (either human beings or nature), embedded in the notion of ‘Sarvodaya’. Based on spiritual inquiry and ethical value judgement, and cosmic interdependence, the Gandhian notion constitutes a building block for a non-violent socioeconomic system guided by empathy and the law of non-possession. The twin models, ‘The trusteeship model’ and ‘Economy of Permanence’, advocate a spiritual inquiry and ethical value judgement in economics and governance. Addressing the economic problem of scarcity and choice, the attributes of decentralization, self-sufficiency and self-reliance envisage that individuals are satisfied with minimum consumption. In addition, non-violence, truth and love create a subsequent balance in ecology and the environment. Ethical responsibility is not just limited to socio-economic and political systems but also integrates environmental and ecological sustainability.

Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.

This chapter traces the origin of racism and reviews the historical and contemporary debates around race and racialisation in western thought. There are persistent disagreements surrounding the origin and nature of racism. Because of the evolution of racist ideas, behaviours and institutional practices and policies, there are various views about the meaning and analytical application of racism. This chapter explores how ideas of race – understood as innate and immutable human differences that can be classified and ranked hierarchically based on race – has emerged in western history and evolved over time. It examines how this has influenced social and political practices and associated policies across the evolution of modernity. The chapter specifically discusses the Atlantic slave trade and how it shaped the historical development of race and racism within the context of colonialism. It concludes with a discussion and critical review of some of the racist systems and policies which have been enforced across different multiracial countries.

This study introduces an ecological framework for disabilities meant to provide a new model of viewing and learning about disabilities and special education. This model projects a multi-systemic view of factors that influence a person's life, where people with disabilities are active actors in the development of the world. The increased awareness about interconnectedness, globalization, inter- and trans-disciplinarity, influences on human experience, greening, sustainability, inequality, inequity and lack of opportunities is shifting how people think about potential and growth.

The methodological approach is qualitative, interpretive research.

In disability studies, the Ecological Model of Disabilities helps reframe this uniqueness as part of the spectrum of human experiences. In special education, the Ecoducation Model helps reframe the learning experience.

This research is conceptual, but it is also all-inclusive, rendering itself to a wide application in educational settings.

The Ecoducation Model for Special Education is specific to the education of children and adults with disabilities, and it is directly compatible with the broader Ecological Model of Disabilities. These ecological models can be applied to all levels of the ecological system, and to different ecodemes of population. Nevertheless, the ecological models need to be locally implemented, with general principles tailored to national traditions, laws and resources.

Advocating for the pursuit of individual well-being within the larger society, both models call for practical changes in a multitude of areas, including legislation and policy, training of professional personnel, sufficient financial input in programs designed for the care of children and adults with disabilities, change in societal mentalities to fight discrimination, disempowerment and isolation. Because the scope of ecological frameworks is incommensurate, being both interdisciplinary and transdisciplinary, further research possibilities are countless. The ecological perspective opens the fields of disability studies and special education to new theoretical and empirical possibilities.

Two epistemological models are described as new frameworks in disability studies: the Ecological Model of Disabilities and the Ecoducation Model for Special Education. Both are original models that look into the education and inclusion of the person with disabilities.

Spirituality and leadership, both have an intrinsic goal where they incorporate clarity of understanding, vision and collective action and both have the potential to empower an individual or a team, with commitment and productivity. It is one of the rapidly growing areas of leadership. It takes responsible policymakers and leaders to build a nation that benefits multiple stakeholders and all citizens. The aim of the chapter is to explore the concept of spirituality and show how applied spirituality can provide moral and practical guidance for leaders of public policy to take bold and enlightened steps towards achieving sustainable development (SD) goals. We define spirituality as a way of understanding, inner awareness, personal integration, and a source of values that give ultimate meaning or purpose beyond the egoic self. As such the chapter will go beyond existing discussions of ethical, moral, or values-based leadership and raise issues of how a deeper spiritual understanding of human nature can guide leaders. Some helpful practices like mindfulness are also covered in this chapter. There are various relevant leadership styles including transformational leadership, servant leadership, moral leadership and participatory leadership. Although each of these has some positive characteristics, this chapter with the help of those characteristics would try to get a deeper insight and understanding of how spirituality can stimulate and add more value, and bring integrity, motivation and strong leadership qualities. This chapter covers the existing gap in the literature on applied spirituality and leadership and concludes that leadership when incorporated with spirituality plays a vital role in honing the skills of the leaders and changing their perspective towards the team. The chapter will conclude with ideas for discussion among faculty and students and suggestions for further research into the use of applied spirituality for leadership in sustainable development policy.

The paper provides a detailed historical account of Douglass C. North's early intellectual contributions and analytical developments in pursuing a Grand Theory for why some countries are rich and others poor.

The author approaches the discussion using a theoretical and historical reconstruction based on published and unpublished materials.

The systematic, continuous and profound attempt to answer the Smithian social coordination problem shaped North's journey from being a young serious Marxist to becoming one of the founders of New Institutional Economics. In the process, he was converted in the early 1950s into a rigid neoclassical economist, being one of the leaders in promoting New Economic History. The success of the cliometric revolution exposed the frailties of the movement itself, namely, the limitations of neoclassical economic theory to explain economic growth and social change. Incorporating transaction costs, the institutional framework in which property rights and contracts are measured, defined and enforced assumes a prominent role in explaining economic performance.

In the early 1970s, North adopted a naive theory of institutions and property rights still grounded in neoclassical assumptions. Institutional and organizational analysis is modeled as a social maximizing efficient equilibrium outcome. However, the increasing tension between the neoclassical theoretical apparatus and its failure to account for contrasting political and institutional structures, diverging economic paths and social change propelled the modification of its assumptions and progressive conceptual innovation. In the later 1970s and early 1980s, North abandoned the efficiency view and gradually became more critical of the objective rationality postulate. In this intellectual movement, North's avant-garde research program contributed significantly to the creation of New Institutional Economics.