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Human perceptions, attitudes, and relationships are shaped by worldviews and values. The rich mosaic of worldviews in today's fast-changing global village, where cultures interact and information flows freely, challenge educators and students. Worldviews influence problem modeling and solutions. Worldviews give us psychological confidence that the world is as we see it, safe, secure, and belonging. Each worldview is consistent with the assumptions, ideals, and analytical processes. Values define behavior, attitudes and decision-making. The global higher education system's long history and recent developments in globalization, technological innovations, and internationalization make it even more complex. Globally, higher education is evolving rapidly. Global political, economic, social, technological, and environmental factors promote rapid change. Higher education institutions have struggled to adapt to these developments due to limited resources and capacity. Growing demand has created new business models and institutions. Access, equity, inclusion, and quality are new issues that emerged. To be relevant in a rapidly changing environment, higher education institutions must adapt to the knowledge society and growing need for access. This anthology contains 14 thought-provoking studies on worldviews and values in teaching-learning, curricula, assessment, and outcomes.

This study aims to assess higher education students’ interest in learning sustainability competencies and their pro-ecological worldviews at a large research-intensive university in Finland to provide a background information for developing a sustainability science course.

In total, 797 students participated in the study. The data were collected through an online survey that measured students’ interest in learning sustainability competencies and their pro-ecological worldviews. Participants were classified into five categories based on field of study. The data were analysed by using Pearson’s correlation, independent samples t-tests, and analysis of variance.

The participating students perceived learning of critical thinking and values thinking most interesting. Interest in learning sustainability competencies and pro-ecological worldview appeared to differ across fields of study. Participants studying humanities expressed lower interest in collaborative use of digital technology compared to the participating students in science and agriculture. Participating students in health and welfare scored lower on interest in learning values thinking than students in other study fields.

The response rate was low. It is likely that the participants felt strongly about sustainability challenges, therefore making them more interested in sustainability competencies. The limited number of sustainability competencies studied does not allow generalisation to all sustainability competencies.

The differences in interest in learning sustainability competencies and pro-ecological worldview should be understood and considered when planning sustainability education.

These results provide new insights into the interlinkage of students’ interest in learning sustainability competencies, their pro-ecological worldviews and their field of study.

The purpose of this paper is to lay down the methodological structure of the epistemology of tawhid (Oneness of Allah). In this paper, the meaning of tawhid also refers to the monotheistic unity of knowledge (consilience) in the cast of its organic pairing by circular causation relations between the moral and material possibilities. The paper thereby raises the critique of mainstream economic reasoning and its imitation by existing Islamic economics. Consequently, by the ontological, epistemological and phenomenological foundation of tawhidi methodological worldview, an altogether new socio-scientific reasoning in generality and economic reasoning in particular is introduced.

The socio-scientific methodological reasoning of unity of knowledge according to the tawhidi methodological worldview is introduced contrary to the inept rational choice postulates of mainstream economic reasoning and its imitation by existing notions of Islamic economics. The method of instructing students in the light of this approach according to Tawhidi Islamic Economics (TIE) is introduced from the existing literature.

The existing nature of mainstream economics and its imitation by Islamic economics is critically deconstructed and replaced by the true epistemological, ontological and phenomenological perspectives of TIE in the world of learning. Some inner properties of such a methodological study of TIE are laid bare for further investigation.

This is the first paper of its kind in this journal to expound the original and most creative methodological worldview that Islamic economics must bear. This is the foundation of the development of the true stance of Islamic economics and finance.

Transformative learning and leadership are key leverage points for supporting society’s transition towards sustainability. The purpose of this study was to identify the outcomes of transformational learning within an international sustainability leadership master’s program in Sweden. The study also prototypes a typology for transformative learning (TTL) in the context of sustainability leadership education.

Alumni spanning 15 cohorts provided answers to a survey, and the responses were used to identify the outcomes of the program. Graduates were asked to describe what transformed for them through the program. Empirical data was coded prototyping the use of the TTL in sustainability education context.

Graduates of the Master’s in Strategic Leadership towards Sustainability program, described transformation with regards to their Self-in-relation to Others and the World, their Self-knowledge, sense of Empowerment/Responsibility; their Worldview became More Comprehensive or Complex, and they gained New Awareness/New Understandings which transformed their Worldview. Many described transformations in their general Ways of Being in the world. Findings suggest the TTL learning as a good basis for analysis in the education for sustainable development (ESD) context. Suggestions for the TTL include further development of the process that articulates the relational, interdependent and perhaps a priori relationships between elements that transform.

This study presents the outcomes of transformational learning within an international sustainability leadership master’s program. It prototypes the use of a TTL within the ESD context using empirical data. This combination provides practical insights to a dynamic, often theoretical and hard to articulate process.

This study presents the outcomes of transformational learning within an international sustainability leadership master’s program. It prototypes the use of a TTL in the ESD context and assesses the outcomes of a sustainability leadership program using empirical data. This combination provides practical insights to a dynamic, often theoretical and hard to articulate process.

The purpose of this study is to explore the role of Audit and Governance Committee (AGC) for internal Shariah auditing's effectiveness in Bahrain's Islamic banks.

This paper employed two-stage approach, i.e. collecting and analysis of data. In this paper, the interviews and literature review on AGC and internal Shariah auditor were conducted as these respondents are considered vital to Islamic banks.

This paper posited that in building internal Shariah audit effectiveness' conceptual framework, the Islamic worldview theory may be employed as the theoretical foundation. Based on the theory, it was suggested that the Islamic bank's auditors and governance committees may enhance the internal Shariah auditors' effectiveness.

In view of the roles of AGC on internal Shariah audit effectiveness, the current exploratory research contribute to enhance the limited knowledge about AGC by describing the practices of Bahraini Islamic banks in terms of composition, roles/duties and responsibilities and operations. This study also adds to the body literature of AGC effectiveness by identifying roles, duties and responsibilities of characterizing more active AGC and suggesting that these AGC could have a positive impact on internal Shariah audit effectiveness in Bahraini Islamic banks. Overall, this paper provides important insights for Board of Director's member can refer to AGC roles, duties and responsibilities to conduct a self-diagnosis of current practice.

This paper uniquely seized Islamic world view for Islamic banks' AGC.

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 present the findings of a government-initiated project that sought to explore the possibility of incorporating cultural connections to land within the federal national accounting system using the United Nations Systems of Environmental-Economic Accounting (UN-SEEA) framework as a basis.

Adopting a critical dialogic approach and responding to the calls for critical accountants to engage with stakeholders, the authors worked with two Indigenous groups of Australia to develop a system of accounts that incorporates their cultural connections to “Country”. The two groups were clans from the Mungguy Country in the Kakadu region of Northern Territory and the Ewamian Aboriginal Corporation of Northern Queensland. Conducting two-day workshops on separate occasions with both groups, the authors attempted to meld the Indigenous worldviews with the worldviews embodied within national accounting systems and the UN-SEEA framework.

The models developed highlight significant differences between the ontological foundations of Indigenous and Western-worldviews and the authors reflect on the tensions created between these competing worldviews. The authors also offer pragmatic solutions that could be implemented by the Indigenous Traditional Owners and the government in terms of developing such an accounting system that incorporates connections to Country.

The paper contributes to providing a contemporary case study of engagement with Indigenous peoples in the co-development of a system of accounting for and by Indigenous peoples; it also contributes to the ongoing debate on bridging the divide between critique and praxis; and finally, the paper delves into an area that is largely unexplored within accounting research which is national accounting.

This study argues that in order to address the problems associated with the modern market economy at their core, such as persistent poverty, growing inequality and environmental degradation, it is imperative to re-assess the well-being and moral philosophy underpinning economic thinking. The author attempts to offer a preliminary way forward with reference to the Islamic intellectual tradition.

This study employs content analysis of classical and contemporary Islamic texts on human well-being and economic ethics to derive a conceptual well-being model. The paper is structured in four sections: section one provides an overview of relevant secondary literature on moral economic approaches; section two outlines the main well-being frameworks; section three discusses the concept of human well-being in Islam informed by the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqās_.id al-Sharīʿah); and finally, section four discusses policy implications and next steps forward.

A conceptual model of human well-being from an Islamic perspective is developed by integrating philosophical insights of happiness (saʿādah) with an objective list of five essential goods: religion (Dīn), self (Nafs), intellect ('Aql), progeny (Nasl) and wealth (Māl) that correspond to spiritual, physical and psychological, intellectual, familial and social, and material well-being, respectively.

Further research is needed to translate this conceptual model into a composite well-being index to inform policy and practice.

This model can be used to review the performance of the Islamic finance sector, not solely in terms of growth and profitability, but in terms of realising human necessities, needs and refinements. It can also provide the basis for the Organisation of Islamic Co-operation (OIC) countries to jointly develop a well-being index to guide national and regional co-operation. More generally, this study highlights the need for research in Islamic economics to be more firmly rooted within Islamic ontology and epistemology, while simultaneously engaging in productive dialogue with other moral schools of economic thought to offer practical solutions to contemporary challenges.

This study offers three aspects of originality. First, by outlining well-being frameworks, it highlights key differences between the utilitarian understanding of well-being underpinning modern economic theory and virtue-based understandings, such as the Aristotelian, Christian and Islamic approaches. Second, it provides a well-being model from an Islamic perspective by integrating the Islamic worldview of tawḥīd, the Islamic philosophy of saʿādah, and the higher objectives of Islamic Law (maqāṣid al-Sharīʿah). Third, it proposes an ethical framework for informing economic policy and practice.