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The present research study aims to explore the impact of renewable energy (RE) on investors willing to invest. This current study also investigates the mediation role of perceived benefit (PB) and living creature’s development (LCD) among RE and investors willing to invest.

Pakistani per capita income level is low; usually, the population lives hand to mouth. Only 10% to 15% of the population has been saving and is willing to invest in different sectors. To meet the aim of this study, data were collected from 300 individuals with a 40% response rate investors, equity fund managers and Pakistani stock exchanges using a nonprobability convenient sampling approach. The partial least square structural equation modeling technique and Smart partial least squares 3.0 were used to determine the primary and medicating effects of the variables.

The analysis shows that RE and investor willing to invest strongly linked each other directly and indirectly. PB and LCD significantly partial mediate the connection among RE and investor willing to invest. Hence, the results suggest that RE has more sustainable development goals with using and accessing affordable green and reliable energy.

The present study narrows the research gap by examining the effect of RE on investor willing to invest via PB and LCD. Also, it provides essential information for effective energy policies contributed to the sustainable development goals and gives valuable suggestions for policymaker and government.

Recent efforts to go beyond gross domestic product as a measure of economic performance raise important questions about the nature of the economy, including: what is the best measure of a sound, flourishing economy, and what is the purpose of ‘doing well’ in economic terms? One possible measure of the soundness of an economy is the extent to which it results in better lives for humans – a thought that has inspired measures such as the Human Development Index, among others. In the bigger picture, a sound, flourishing economy should also be consistent with good, and perhaps optimal, lives for non-humans, and well-functioning ecosystems. On this measure, economics should not be an altogether anthropocentric enterprise. To go beyond anthropocentric notions of economic performance, a degree of integration between economics, philosophy and biology is required, with Umwelt theory and biosemiotics indicating a way forward. A merely economic outlook can easily lead to the commodification of each and every organism and natural resource, thus neglecting the agency, interests and intrinsic value of animals and other non-humans. To truly ‘serve all’ in an Anthropocene-era world, where the living conditions of practically all organisms on the planet are affected by human economic activities, economists need to acknowledge that there are economic stakeholders beyond humans. This would make economics more compatible with current outlooks in normative ethics with regard to the value of animals, biodiversity, etc., and could be part of a radical reconceptualization of the nature of the economy, in which economic value is situated within value theory in a wider sense.

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.

Misbegotten, misnamed, antisocial homo oeconomicus is now contrasted with the more human personae of homo oeconomicus honorabilis, the “open”/ “Semi‐economic Man” of Pantaleoni and Marshall, the still arcane homo oeconomicus humanus of Nitsch and Malina, and (most recently) the positivistic (neo‐) homo socio‐economicus of Etzioni et al., which ‐‐in turn – harks back to Smith′s Theory of 1759‐90. Showing the essential identity of modern economics and Aristotle′s oikonomikē, and recognising the ozone layer as pre‐eminent among once‐free but now very scarce resources (chrēmata ) that have to be utilised efficiently and administered prudently, the author joins forces with Herman Daly et al. in proposing an Aristotelian/Biblical homo oeconomus as a “Good Steward” in the spirit of Frigerio′s L′Economo Prudente (1629) and qualitative improvement over the being who has masqueraded as homo oeconomicus. Uniting this prudent conservator and caretaker of our natural endowment with “Homo Faber, the Subject‐creator of Social Economy” of an earlier work yields the antithesis of the veritable homo oeconomicus impudens of Classical‐Neoclassical infamy.

The people of South Asia are deeply religious and all facets of their lives including their endeavours to achieve material advancement are affected greatly by religious beliefs and values. In what ways, and to what extent, non‐economic factors, specifically religious beliefs, affect economic behaviour in any society, is a matter of considerable controversy among economists. The theorists question the advisability of applying non‐economic factors to economic phenomena which presuppose “specialisation”, division of labour and have narrow scope of study. They contend that non‐economic factors lack objectivity for want of rigorous analysis and quantification. Also, cultural factors change but slowly, and thus, in the analysis of the short‐run process of change, these non‐economic factors do not have much relevance. Karl Marx contended that the social and cultural phases of human evolution are the consequence rather than the causes of economic factors. This atomistic conception of social process, is, however, criticised by some social scientists like Schumpeter. They maintain that “economic man” is a myth and that the unity of social life and its inseparable connection with various elements preclude any dissection of concrete reality into political, social, cultural, ethical and economic parts. The indian Planning Commission is cognisant of the inter‐relation between non‐economic factors and economic development. The Planning Commission suggests that:

This chapter offers a selective review of the emerging Indigenous Pacific educational research from 2000 to 2018. The Pacific region is home to many and various cultural groups, and this review is an opportunity to celebrate the consequent diversity of thought about education. Common threads are used to weave this diversity into a set of coherent regional patterns. Such threads include the regional value to educational research of local metaphor, and an emphasis on relationality or the state of being related as a cornerstone of education, both in research and as practice. The relationship between indigenous educational thought and formal education in indigenous contexts is also addressed. The review pays attention to educational research centered in home islands and that which focuses on the education of those from Pacific Islands in settler societies since connections across the ocean are strong. Because of the recent history of the region, developments are fast paced and ongoing, and this chapter concludes with a sketch of research at the frontier. Set within the context of an area study, the chapter concludes by suggesting what challenges the region has to offer in terms of re-thinking the field of international and comparative education.

Examines the product life cycle (PLC) concept as presented in much of the marketing literature, and the implications of PLC‐based strategic action for marketing practitioners. A range of problems is identified with the PLC, and an evolutionary perspective for product management decisions is considered. Concludes that an evolutionary perspective is more appropriate than PLC‐based approaches, and proposes an evolutionary model known as “Lamarckism”, which is better able to account for the realities of product evolution than the Darwinian model.

The concept of children's alienation from, and reconnection to, nature has gained international interest. The purpose of this paper is to explore how forest school as a growing phenomenon in the UK is promoting this reconnection to nature as well as benefiting children's well-being. At the same time, forest school is providing children and young people with a more divergent learning experience, away from the structural pressures of the neoliberal classroom. With its emphasis on play-based learning in wooded areas, and the freedom to make connections and spatially engage with what is around them at their own pace, such engagement in these “alternative” learning spaces can support the development of a post-human discourse and sensibilities. This is fundamental in developing children's emotional connection in promoting pro-environmental behaviours and their attitudes towards valuing and protecting the non-human.

This paper draws on field notes documented during forest school leader training undertook by the author from April 2017 to May 2018. Further data were collected in the form of participant observations of forest school sessions in three schools; semi-structured interviews with the head teachers of these schools and two forest school practitioners. Supplementary data will also draw on the experiences of a group of second-year education studies university students after completing a module on forest school and outdoor learning, led by the author.

This article finds that the more children engage with wooded areas and interact with the natural environment and other creatures within that space, the more it affords meaning to them. This in turn promotes a sense of belonging and environmental stewardship, particularly in relation to non-human creatures. This article also finds that where schools provide forest school opportunities on their sites, such provision is conducive to supporting more creative practices within the “spatialities” of the neoliberal classroom.

Neoliberal education policy with its focus on high stakes testing and performance outcomes increasingly shapes the spatial practices of school life. Consequently, time spent outdoors and its relationship with intrinsic learning has declined in many schools. With many schools placing less importance on outdoor learning, children and young people have become further alienated from engaging in different ways with their environments. Further, data highlighting the link between forest school and children's interest in plants and other animals have not been the subject of much research.