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The purpose of this paper is to explore an emerging ethical theory for the Digital Age – Flourishing Ethics – which will likely be applicable in many different cultures worldwide, addressing not only human concerns but also activities, decisions and consequences of robots, cyborgs, artificially intelligent agents and other new digital technologies.

In the past, a number of influential ethical theories in Western philosophy have focused upon choice and autonomy, or pleasure and pain or fairness and justice. These are important ethical concepts, but we consider “flourishing” to be a broader “umbrella concept” under which all of the above ideas can be included, plus additional ethical ideas from cultures in other regions of the world (for example, Buddhist, Muslim, Confucianist cultures and others). Before explaining the applied approach, this study discusses relevant ideas of four example thinkers who emphasize flourishing in their ethics writings: Aristotle, Norbert Wiener, James Moor and Simon Rogerson.

Flourishing Ethics is not a single ethical theory. It is “an approach,” a “family” of similar ethical theories which can be successfully applied to humans in many different cultures, as well as to non-human agents arising from new digital technologies.

This appears to be the first extended analysis of the emerging flourishing ethics “family” of theories.

The purpose of this paper is to alert the reader to the urgent need to address the most pressing challenge and opportunity of the twenty-first century, namely, leadership that enables flourishing for all forever.

This conceptual paper suggests a heuristic for the reader and supplies a working model of leadership as enabling function for flourishing that arises from a survey of the literature around leadership development, as well as a brief review of the literature on flourishing.

The paper highlights the reality that there are, as yet, only a small number of organizations and leadership that have conceptualized and implemented the notion of flourishing by design and that a great deal more research and implementation needs to occur to prove the validity of the model.

There is a need to undertake quasi-experimental research in which leadership development praxis incorporates the element of flourishing by design and then action research through which the outcomes can be measured, modified and ongoing improvements iterated into the organizational design.

This paper suggests a different mindset and skillset for leadership and, by implication, leadership development. The ongoing research into “Seeking Best Methods for Leadership Development”, through the authors’ Round 1 Delphi survey has uncovered the elements of Human Capital, Social Capital, Structural Capital and Self Leadership, as core elements desired by global CEOs as necessary for an effective leadership development program. What the authors did not probe for, and need to probe for, is the element of “Flourishing Capital” or the degree to which the leadership might be developed to serve as an enabling function for flourishing for all forever.

If organizations design flourishing into the raison d‘être of the organization, then organizations will seek and develop leadership that has flourishing as a core motif and focus. If organizational leadership supports and enhances flourishing as a central motif, then a shift will occur from profit only to profit that supports flourishing for all forever.

The paper highlights the reality that there are, as yet, only a small number of organizations and leadership that have conceptualized and implemented the notion of flourishing by design and that a great deal more research and implementation needs to occur to prove the validity of the model.

A new vision for the purpose of business is vitally and urgently needed for emerging and developed markets to replace the shareholder wealth maximization paradigm that has contributed to contemporary ethics scandals, creating a credibility and trust crisis for business. In response, this paper seeks to present the stewardship model, a new, humane, and sustainable vision for the role of business as a contributor to human flourishing.

This conceptual paper builds on the thinking of those who have championed various reformulated paradigms in pursuit of responsible business behavior.

The center of economic gravity is shifting towards emerging markets. During this time of transition there is both a window of opportunity and an urgent need to change the social contract with business to achieve human flourishing, a more desirable goal than mere economic growth. Efforts to promote virtuous personal and corporate behavior need the mutually reinforcing element of a new business paradigm. The stewardship model casts business in the role of being a responsible steward contributing to the wellbeing of customers, employees and the community; acting with positive ethics; and partnering with other social institutions for the common good.

Business people and business educators should give the Stewardship Model serious consideration.

The paper offers a new paradigm for business that aligns with human flourishing and fits the emerging market context. Adopting this new vision will help to re‐write the social contract under which business operates and to rebuild business credibility and trust in emerging and in developed markets.

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 explore the role of individual inner dimensions in fostering sustainable mindsets in accounting students and graduates. Individual inner dimensions such as compassion shape our behaviour and responses to sustainability challenges. Consideration of inner dimensions, in conjunction with sustainability knowledge and skill development, is needed for reshaping the accounting profession towards achieving sustainable futures.

The authors explore the role of individual inner dimensions in accounting and how approaches to cultivating compassion in other disciplinary educational settings could be applied to cultivate and facilitate compassion within accounting education. Approaches to cultivating compassion for human and non-human species within accounting education are presented, highlighting their relevance to accounting decisions and organisational accountability.

Cultivating compassion for human and non-human species within accounting education aligns with the broader role of accounting in social and environmental issues. Embedding compassionate approaches with a problem-solving focus within accounting pedagogies and curricula design could contribute to shaping behaviour and reorienting the mindsets of future accounting professionals.

Cultivating compassion within accounting students enhances connections across species, encourages students to recognise the role of compassion in sustainable decision-making and promotes a sustainable mindset. Enhanced compassion in accounting graduates could provide the motivational force for action-oriented responses from the accounting profession to the unprecedented ecological crisis.

To the best of the authors’ knowledge, this paper presents a first step in exploring potential approaches to cultivating and facilitating compassion within accounting pedagogies and curricula design. This paper extends sustainability accounting education literature by considering individual inner dimensions in shifting mindsets of accounting students, graduates and educators towards sustainability.

This chapter explores the ideas of Alasdair MacIntyre and Vaclav Havel and what these two thinkers can contribute to green political theory.

This chapter includes examination of some of the key works of Havel and MacIntyre and analysis of these works from the point of view of green political theory.

The section ‘Havel and the Imperative to “Live in Truth”: Dissent and Green Politics’ explores Havel’s thought with a particular emphasis on his ethicised notion of political action and critique (‘living in truth’) and his focus on the centrality of dissent (both intellectually and in practice) as central to political critique and action. The section ‘MacIntyre as a Green Thinker: Vulnerability in Political and Moral Theory’ offers an overview of MacIntyre interpreted as a putative green thinker, with a particular emphasis on his ideas of dependence and vulnerability. The Conclusion attempts to draw some common themes together from both thinkers in terms of what they have to offer contemporary green political thought.

What is presented here is introductory, ground clearing and therefore necessarily suggestive (as well as under-developed). That is, it is the start of a new area of exploration rather than an analysis based on any exhaustive and comprehensive knowledge of both thinkers.

This chapter offers some initial lines of exploration for scholars interested in the overlap between green thinking and the work of Havel and MacIntyre.

This is the first exploration of the connections between the works of Havel and MacIntyre and green political theory.

The purpose of this paper is to address the place of computer/ICT ethics in the global ICT society driven by knowledge economy.

The paper focuses on three main issues: the evolution of the name of the leading technology of our times and, accordingly, the evolution of the name of the society in which this technology plays the leading role; some ethical dilemmas that the global ICT society will need to solve; global ICT ethics and the knowledge economy.

The paper suggests that global ICT ethics should be an ethics focusing on the dynamics of the relationship between the weak and the strong, the rich and the poor, the healthy and the sick worldwide – and it should explore the ethical problems from the point of view of both parties involved. That way, Global ICT Ethics can have a truly communicative character, and it can become an ethics that will be both a co‐creator and also a result of a democratic processes.

This paper should interest anyone concerned with ICT and globalization.

The purpose of this paper is to argue that playing computer games for lengthy periods of time, even in a manner that will force the player to forgo certain other activities normally seen as more important, can be an integral part of human flourishing.

The authors' claim is based on a modern reading of Aristotle's Nichomacean Ethics. It should be emphasized that the authors do not argue that computer gaming and other similar online activities are central to all people under all circumstances; but only seek to show that the claim holds true for some people under some circumstances and the authors try to spell out the relevant circumstances in detail.

The authors provide a list of situations in which playing computer games for lengthy periods of time, in a manner that will force the player to forgo certain other activities normally seen as more important, is an integral part of human flourishing.

The paper puts some novel pressure on the widely‐held belief that playing computer games for lengthy periods of time, in a manner that will force the player to forgo certain other activities normally seen as more important. The paper claims that playing some computer games and partaking in some forms of online activities could be highly conducive to what it actually means in practice to take care of oneself and, to paraphrase Aristotle, to be eager for fine actions.

The purpose of this paper is to assess orthodox theories of well-being in western civilization at first, and second, to investigate Islamic views regarding this concept. Then, comparing these two groups of views, it tries to show that there is a kind of convergence between them that it provides a common point for political aspect of well-being.

To investigate this convergence, orthodox theories of well-being were analyzed critically and Islamic views were revealed. Both orthodox theories and Islamic views of well-being were discussed theoretically (not practically) via descriptive-analytical method and based on a philosophical approach. Since the problem that this paper is going to involve and resolve is conceptual (concept and nature of human well-being and finding a common point among different theories), so the proper method will be the descriptive-analytical and dialectic discussion.

This paper found that, despite some similarities between orthodox theories and Islamic views of well-being, the most important difference between Avicenna and hedonistic view is his approach to the concept of enjoyment and his spreading of the meaning of it. Molla Sadra’s approach to well-being is close to the objective list theories of well-being – particularly that of Sen’s and Nussbaum’s. It is concluded that there is a convergence in theories based on movement from instrumental reason to the intellect in specification and investigation of people’s well-being and its elements.

There is a kind of convergence, so that we can achieve a common point which could be the base for policy making in national and international level to solve problems arising from complexity, ambiguity and boring and dismal disagreements regarding this concept which is an important obstacle in front of the policy makers. Moreover, moving from instrumental reason to the intellect and considering ethical virtues in people’s well-being could be helpful in removing some social problems such as conflicts between labor and employers and financial crises.

Description and calcification theories of well-being especially for economists that they are very far from these subjects and introducing of Islamic views via philosophical approach is absolutely original in this paper. Moreover, paper attempts to show the convergence in orthodox theories and between orthodox and Islamic views in which it provides a common point for practical aspect of well-being.

This paper aims to examine the ethics of authentic talent development in socioeconomic context by considering a set of alternative ethical frameworks. It juxtaposes the ideals of civic virtue, which involve a concern for the common good, with the reality that socioeconomic deprivation and sociocultural practices severely constrain talent development opportunities and choice.

The paper draws on several frameworks complementary to the ideals of civic virtue – the basic goods approach, human capital theory, the capabilities approach and the ethic of care – to elucidate the barriers to talent development embodied in sociocultural context, as well as policy and institutional practices to overcoming these barriers.

While multiple ethical frameworks are necessary to fully capture the issues related to authentic talent development in socioeconomic context, a focus on the ethic of care and basic goods provision is an important starting point. There are also a few fundamental starting points for human resource development in responding to ethical concerns regarding authentic talent development.

While the prevailing approach to talent development is implicitly based on a logic of social identity ascription, this paper promotes an alternative approach based on the ethics of civic virtue. While the former is oriented to the support of social hierarchies based on identity, the latter is oriented to fostering both social and human well-being via choice and authentic talent development.