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People will continue to migrate from rural to urban areas. This always results in congestion in the civilised part where there is contention for the resources available. Policies have to be made and implemented in order to counter scarcity and redundancy as most urban cities tend to halt in growth when population is beyond controllable size. Smart cities come into the frame by alleviating the present condition of the places to that which is convenient for everybody. Quality of life, meanings of smart cities, quality of life of smart cities citizens are the priorities when implementing smart city concepts into sustainable development.

This first chapter explores the basic foundation of corporate ethics: the human person in all its dignity and mystery, its corporeality and emotionality, and its cognitive and volitive capacities of moral development. Four fundamental characteristics of the human person, namely individuality, sociality, immanence, and transcendence, will be examined for their potential to understand, live, experience, and witness corporate ethics and morals. We explore the profound meaning and mystery of human personhood invoking several philosophies of the good and human dignity as exposed by Aristotle and Thomas Aquinas in the West, by the doctrine of Dharma in the East as expounded by Gautama Buddha, Mahabharata, and Bhagavad Gita, and by Prophets Confucius and Tao, in the East. Several contemporary cases of great human personhood are analyzed: for example, Peace Nobel Laureate Nelson Mandela from South Africa (1993) and Peace Nobel Laureate Liu Xiaobo from China (2017) – cases of human abuse that turned into triumphs of human dignity.

The European Forum for Enhanced Collaboration in Teaching (EFFECT, 2015–2019) (EFFECT, 2019), a project co-financed by the European Commission, through its Erasmus+ programme, has been exploring effective methods for university teachers’ development at the European level, including pedagogical staff development “modules” to support inclusivity and citizenship in teaching and learning practice. Throughout the project and in this chapter, the authors have taken “inclusivity” to convey an attitude and appreciation for principles which inform “inclusion” as a practice – in the context of reflective and reflexive practice the words become largely interchangeable.

The way academic staff teach is of critical importance in any reform designed to enhance inclusion and citizenship in higher education. Conveying these values-related topics in an academic context hardly lends itself to a traditional pedagogical training model. Promoting inclusion means stimulating discussion, challenging stereotypes and unconscious biases, as well as improving educational and social frameworks. The Change Laboratory methodology (Engeström, 2001) was chosen for the pedagogical staff development workshops under EFFECT, with a view to engaging teaching staff in a deeper reflection about the topics and about their teaching practice. Change Laboratory is an intervention-research methodology that aims at reconceptualizing activity: it intends to provoke authentic reactions, responses and disagreements among the participants and provides opportunity for them to work together to reimagine their activities and to identify “concrete” solutions that address persisting issues in their practice. The theory takes a broad conceptualization of “activity” and “practice,” which is not specific to the education sector or the “classroom.” The Change Laboratory is a methodology designed to support the “expansive learning cycle” described by Engeström and as such can be understood as a theory of change which the EFFECT project team applied to a pan-European higher education learning and teaching context.

In 2017, the project team designed and implemented four physical, face-to-face pedagogical staff development workshops on inclusivity and citizenship skills based on this methodology, attended by over 100 participants from across Europe. In 2018, the workshop model was adapted to a virtual learning environment and three online sessions on inclusivity and citizenship skills for higher education teaching staff were offered.

The pedagogical staff development workshops enabled participants to use open reflective questions to provoke discussion about the challenges faced in their own learning and teaching contexts, think about their pedagogical practices and identify their unconscious biases. Most of the participants rated the workshops as very good and innovative, and considered the methodology an effective vehicle for promoting meaningful open discussion.

In this chapter, the authors reflect on the design, implementation and lessons learnt from the pedagogical staff development workshops on inclusivity and citizenship skills. The authors propose a set of recommendations for individual teaching staff and institutional leadership to consider when addressing continuous professional development for inclusivity and citizenship.

This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

Contemporary society is characterized by extreme acceleration (Rosa, 2010). Time has become a scarce resource and individuals are forced to adhere to the demands of speediness. This condition is connected to the increased performance now required in many areas of daily life, an increase so profound that some authors refer to ours as a “doping society.”

This chapter argues that the practice of quantification exponentially increases the “managerializing” of the user. In this sense, the quantified-self (QS) can be thought of as something that helps people to organize their activities in the manner of the market. Individuals thus become self-entrepreneurs who, in keeping with the standard aims of neoliberalism, make use of their collected data in a fashion analogous to the way results are determined in a corporation’s Research & Development department. The self becomes an assortment of analyses by which measures of behaviors and habits are made, all in the name of producing an “objective report” on the user’s characteristics. The ultimate aim of all this is to improve certain parts of life so as to increase and optimize our productivity.