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In this world of complexity, disruption, multi-layered crises and insecurity, people seek orientation, stability and meaning. This desire exists in everyday life, in working environments and even more in vacation time. Therefore, the way we see the world and how we interact with each other and with nature should also be reflected by tourist destinations. ‘Destination Conscience’ seems to be a promising conception that offers the desired contemporary design of destination realities and travel experiences. Accordingly, destinations and their products should be characterised by authenticity, meaning, sensitivity and humaneness on all levels. In this chapter, the concept of ‘integral ecology’ as a holistic worldview and new paradigm is presented. Integral ecology can be a source of perception and wisdom that enriches the ‘conscience’ of a destination and all its actors. Hence, this chapter addresses the question of how integral ecology can contribute to Destination Conscience. The essay uses the methods of literature review, application, transfer and case study.

Firstly, the concept of integral ecology will be presented. In the second part, this worldview will be applied to destinations. The enrichment of Destination Conscience by the principles of integral ecology can manifest in the destination's self-image and in the interaction in business relations and business actions. It can find expression in the operational management, organisation and development of a destination and in the design of the touristic services and products. In the third part, the case study of a Catholic monastery in the Altmühltal will be presented for further illustration.

Facing the widely spread malaise in and through irresponsible practices of and by modern organizations, phenomenology can provide an approach that is helpful for assessing this situation as well as getting a renewed perception concerning work and life (Fay & Riot, 2007). In particular, it can contribute to a renewal of understanding and enacting responsibility in the lifeworld of business. Practically, it may also provide reflexive practitioners with clues that can trigger new and more responsible practices. The following phenomenological perspective on responsiveness is a kind of application of phenomenology (Harmon, 1990) for reevaluating the constitution of responsibility as capacity to respond adequately in and of organizations and its members. Part of the organizational realities for its members is that it is challenging them to act, speak, and express, that is, they are provoked to give answers. A corresponding responsiveness as an answering behavior can be defined specifically as one, in which there is openness for the points of view of both (or various) parties involved, and by which the setting of pattern and standards coevolve.³

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.

This chapter focuses on the care of our “common home,” emphasizes the complexity of the crisis, and suggests the path to overcome it through renewed environmental, economic, anthropological, and social ecology. Starting from the premise of the Encyclical Letter Laudato Sì (Pope Francis, 2015), the chapter discusses the role of leadership models based on virtues and moral constructs to promote a new business culture. Which leadership models and which business models are necessary to guide companies toward the integral development?

After a review of the Encyclical Letter, the chapter traces the theoretical framework of leadership theories connected with the emergence of a sustainability-oriented business model. The empirical analysis explores three cases of exemplary Italian companies which show how entrepreneurs can promote cultural reorientation, can help others to unlearn the bad habits of “turbo-capitalism,” and place value on humanity, relationships, and the love of the place in which they do business.

This chapter contributes to the development of leadership approaches and models incorporating the orientation toward the common good. Accordingly, it highlights the “roots” of entrepreneurial and managerial behavior which appear to inspire a profound rethinking of business conduct. From the business examples analyzed, the chapter shows models that make integral development possible.

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.

In empirical research, panel (and multinomial) probit models are leading examples for the use of maximum simulated likelihood estimators. The Geweke–Hajivassiliou–Keane (GHK) simulator is the most widely used technique for this type of problem. This chapter suggests an algorithm that is based on GHK but uses an adaptive version of sparse-grids integration (SGI) instead of simulation. It is adaptive in the sense that it uses an automated change-of-variables to make the integration problem numerically better behaved along the lines of efficient importance sampling (EIS) and adaptive univariate quadrature. The resulting integral is approximated using SGI that generalizes Gaussian quadrature in a way such that the computational costs do not grow exponentially with the number of dimensions. Monte Carlo experiments show an impressive performance compared to the original GHK algorithm, especially in difficult cases such as models with high intertemporal correlations.

After nearly 12,000 years living in the Holocene geological age we have now arrived in the Anthropocene. Now, instead of an integral ecology that considers the world as having its ecology, economy, and justice systematically linked, we are confronted by an ecology dominated by a profit-driven economy.

Since its very first beginnings, Western philosophy has reflected on humanity’s relationship with nature. Is the history of Western philosophy, then, merely a reflection of the evolution of humanity from the Holocene to the Anthropocene? Or did Western philosophical thought, along with industrialization and economic development, play a far bigger part and was it, indeed, the regulator of this evolution?

Our spontaneous care for nature – not at any price or exclusively – has led to an elegy. However rereading Western philosophy can help us to discover that the evolution toward the Anthropocene could challenge man to descry meaning behind nature. The way man regulates nature can be oriented toward rediscovering meaning behind nature. And the question of transcendence cannot be avoided.

Although Slovenia is not part of the Western Balkans region, due to the common Yugoslav (SFRY) history, it faces similar problems as the countries of the region do, but attempts to solve them in a unique way, which could be an example for other countries of that region. Consequently, this chapter explains the necessity of global sustainable development and practices of Slovenia from both the theoretical and practical aspects. Specifically, many Slovenian enterprises have developed a socially responsible culture towards a sustainable future; moreover, many greening practices of more and more sustainable, responsible and ethical enterprises can also be readily found in Slovenia. Furthermore, some researchers see Slovenia as a possible model of a social responsibility program or an integral green country that could be an example towards developing in a sustainable manner and showing a path towards a sustainable future of the world.

In this chapter, I will draw upon East-Asian wisdom traditions, quantum, transpersonal, and integral theory to posit consciousness as fundamental. In doing so, the relationship between Self and reality will be articulated as nondual. I will argue that knowledge about the nature of Self is both an educational entitlement and learning process. Such understanding is generally thwarted by the impact of scientific materialism and behaviorism on educational orthodoxy, which instead promulgate a separate sense of self with destructive individual and collective consequences. Moving from philosophical theorization to application to teacher education, I will argue that a massive program of deconditioning and unlearning is necessary within education and show how a module I teach, “Responding Mindfully to Challenging Behavior,” attempts to do some of this work via a focus on “discipline.” The focus of the module invites us to question the nature of Self when difficulties arise. As explored, this is often a conditioned self with automatic reactions that can shift toward a “witnessing consciousness” when experiential learning and contemplative practices are integrated with theories of human flourishing.