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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.

This paper aims to study Catholic Social Theory (CST) and its implications for economic development. From the early days of CST through the papacy of Benedict XVI, the Church has been consistent about the promise and limits of markets. Markets offer the necessary foundation for human flourishing – but they must be ordered toward the common good and they carry the potential for spiritual loss. Pope Francis has changed course from over a century of CST, with a markedly different view of business, labor and free markets.

This paper summarizes 130 years of CST regarding the economy and describes the turn Pope Francis takes from this tradition. This paper discusses economic theory and analyzes the importance of markets for economic development and assesses Pope Francis’ economics in light of this theory.

This paper discusses the findings that – despite what we assume to be good intentions – the economics of Pope Francis would condemn billions to poverty. Others (Whaples, 2017a) have discussed the economics of Pope Francis.

Others (Whaples, 2017a) have discussed the economics of Pope Francis. This paper finds, however, that most of the critiques are too gentle, and do not recognize the full deleterious impact of the application of the new teachings.

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.

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.

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 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.