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This paper seeks to contribute to the debate around sustainability by proposing the need for an ecocentric stance to sustainability that reflexively embeds humans in—rather than detached from—nature. We argue that this requires a different way of thinking about our relationship with our world, necessitating a (re)engagement with the sociomaterial world in which we live. We develop the notion of ecocentrism by drawing on insights from sociomateriality studies, and show how radical-reflexivity enables us to appreciate our embeddedness and responsibility for sustainability by bringing attention to the interrelationship between values, actions and our social and material world. We examine the implications of an ecocentric radically reflexive approach to sustainability for management education.

This article builds theory at the intersection of ecological sustainability and strategic management literature—specifically, in relation to dynamic capabilities literature. By combining industrial organization economics–based, resource-based, and dynamic capability–based views, it is possible to develop a better understanding of the strategies that businesses may follow, depending on their managers' assumptions about ecological sustainability. To develop innovative strategies for ecological sustainability, the dynamic capabilities framework needs to be extended. In particular, the sensing–seizing–maintaining competitiveness framework should operate not only within the boundaries of a business ecosystem but in relation to global biophysical ecosystems; in addition, two more dynamic capabilities should be added, namely, remapping and reaping. This framework can explicate core managerial beliefs about ecological sustainability. Finally, this approach offers opportunities for managers and academics to identify, categorize, and exploit business strategies for ecological sustainability.

This paper reflects on leadership shown in Venda, Southern Africa to protect the lungs of the planet and draws out key themes on the way Indigenous wisdom — underpinned by a sense of the sacred and the profane – expressed in solidarity with nature - are vital for protecting forests. It explores indigenous wisdom on their kinship with organic and inorganic sacred totems (plants, animals and features of the landscape) which are protected through relationships that inform governance. The ongoing community of practice and related projects make a case for standing together to address climate change. The paper was developed as part of a University of South Africa project together with the named authors. Mphatheleni Makaulule has developed an a priori and a posteriori approach to Ecosystemic governance that resonates with the work of Wangari Maathai. Makaulule’s leadership in Venda that is discussed with fellow project members who are exploring how the agendas for COP 26 could be attained by fostering law informed by Bateson’s concept an “ecology of mind – which means an understanding of human beings’ place within living systems and our need for both education and laws to protect ecosystems such as forests (which are the lungs of the world) and the water systems (which are the life blood of all living systems). The governance approach in Venda emphasised the need to think in terms of our relationships with all living systems. The idea of extending a sense of solidarity to others is explored deeply with Makaulule and colleagues by considering similar approaches in other places, such as the Amazon where Makaulule spent time learning from shamanic leaders, Ghana (where Akwasi Achemfuor has undertaken research), Northern Territory and South Australia (where McIntyre was mentored by Peter Turner and Olive Veverbrants). The paper also refers to the work of Widianingsih based on an in-depth discussion on the Kasepuhan Ciptagelar community in West Java that has also been protecting the forests for more than 300 years. The authors explore whether attributing personhood to nature, could be regarded as limiting a notion of mystical and pragmatic recognition of interbeing or even a form of colonising the notion of interbeing? We suggest that a community of practice approach (Wenger, 1999, Wenger et al., 2009) to support learning organisations and communities could support two-way education to enable cross cultural, cross disciplinary and transnational learning to support steps towards wellbeing through sharing our understanding of interbeing in dialogue, it became clear that transcendence through totemism, dreams and shamanistic rituals support a sense of oneness with nature, relationality as well as a sense of awe, solidarity and responsibility for others which is being increasingly recognised in the arts and sciences.

Biodiversity loss is accelerating at an alarming rate, posing significant chal- lenges for sustainability, yet it remains inadequately addressed in business management education. Current sustainability pedagogies in business schools are predominantly an- thropocentric, overlooking the biodiversity and extinction crises. This study examines the limitations of these approaches, particularly their failure to incorporate ecocentric perspectives and interdisciplinary methods critical for a comprehensive understanding of biodiversity. To address this gap, this paper integrates intra-, inter-, and transdiscipli- nary perspectives, offering a framework that challenges traditional, siloed approaches to business education. This research aims to bridge the gap between business educa- tion and biodiversity. We use secondary-data-based case studies of organizations and institutions of higher learning that offer business/corporate or executive education. This paper demonstrates how an ecocentric curriculum can more comprehensively address biodiversity challenges in sustainability education by examining case studies and incor- porating insights from fields including psychology, natural sciences, and social sciences. Key findings indicate that traditional business curricula lack the depth needed to tackle complex ecological issues, and integrating interdisciplinary approaches enhances stu- dents’ understanding of biodiversity’s role in sustainability. We conclude that reimag- ining Education for Sustainable Development (ESD) within business schools through an ecocentric framework is essential. This shift transcends disciplinary boundaries and fosters ethical leadership capable of addressing the complexities of biodiversity loss, con- tributing to more holistic sustainability education.

Juridical protection of the rights of nature is steadily emerging in several legal systems and in public discourse. Building on a recent publication in Transnational Environmental Law in which we interrogated Ecuador’s constitutional experiment with the rights of nature, we critically reflect in this contribution on Bolivia’s legal regime providing for the rights of Mother Earth. We do so, first, by sketching the juridical-political context within which these statutes were drafted and adopted, and then by analyzing the relevant constitutional provisions that provide the basis for the laws of Mother Earth. The third part forms the bulk of the discussion and details the background and the most relevant provisions of Bolivian statutes with a view to enabling a deeper critique in Part 4, in which we critically evaluate both the symbolic and the theoretical significance of the statutes as well as concerns related to their practical implementation. Insofar as the rights of nature paradigm has now become a truly global debate and a consideration in transnational comparative legal borrowing practices, our analysis aims to reveal the Bolivian experience, which could be instructive for civil society groups, academics, politicians and legislatures in a transnational setting.

Adam Smith thinks it possible to sympathize with certain nonsentient beings, such as the human dead. Consequently, some commentators argue that Smith’s theory supports ecocentrism. I reject that Smith’s theory has this implication. Sympathizers in Smith’s theory can imagine themselves as nonsentient beings, but they will lack the relevant evaluative concerns. The situation of a nonsentient being, as that being confronts the situation, remains inaccessible to the sympathizer. I will also address the limits of sympathetic concern within Smith’s theory, highlight a related problem about how our efforts to sympathize with others should be constrained, and suggest a solution.

Research on meaning-making has recently enriched our understanding of sustainable entrepreneurship by providing a window into the moral space and the complex reality of entrepreneurs who engage with sustainability issues. This article focuses on meaning-making of one such entrepreneur to explore the role of nature as enabler of sustainable entrepreneurship nexus. It is based on the ethnographic study of the entrepreneur who makes a living out of his pioneering work with forest gardening in Sweden. The transition in meanings that guide the relationship of the entrepreneur with nature, which comes out of the intimate, recursive, and informative exchanges with the ecosystem, makes it possible for nature to come in as a partner and progressively enable the creation of the regenerative venture over time. The emerging regenerative narrative of entrepreneurship stretches beyond the current theories and sets the agenda for ecocentric theorizing about this creative human activity.

Modern environmental philosophy is a new type of philosophy for humans re-examining the relationship between man and nature and provides the value guidance for modern environmental law. China’s environmental crime legislation has gone through the exploration period, establishment period, and optimization period. The environmental philosophy behind this is worth discussing and determines the direction China will take environmental crime in the future and whether China’s environmental strategy can really be implemented. At present, the disputes about the environmental philosophy of environmental crime in China are mainly reflected in the contention between anthropocentrism, ecocentrism, and eco-anthropocentrism. There are radical risks of pure human centrism or pure ecological centrism, and these two theories struggle to serve as a value basis for environmental crime legislation. Although eco-anthropocentrism seems to be comprehensive, it is actually ambiguous, and it is still difficult to deal with the conflict between people and nature. In recent years, China has continuously emphasized the construction of ecological civilization construction and written this into the constitution. Therefore, in the environmental philosophy issues of environmental crimes in China, we should consider absorbing the advantages of anthropocentrism, ecocentrism, and eco-anthropocentrism, while taking the original Chinese ecological civilization philosophy as the value foundation.

Anthropocentrism in Western (modern industrial) society is dominant, goes back hundreds of years, and can rightly be called ‘hubris’. It removes almost all moral standing from the nonhuman world, seeing it purely as a resource. Here, we discuss the troubling components of anthropocentrism: worldview and ethics; dualisms, valuation and values; a psychology of fear and denial; and the idea of philosophical ‘ownership’. We also question whether it is a truly practical (or ethical) approach. We then discuss three troubling examples of anthropocentrism in conservation: ‘new’ conservation; ecosystem services; and the IPBES values assessment. We conclude that anthropocentrism is fuelling the environmental crisis and accelerating extinction, and urge academia to speak out instead for ecocentrism.

Today, numerous constitutions provide for a rights-based approach to environmental protection. Based as they are on an instrumentalist rationality that seeks to promote human entitlements to nature, the majority of these rights remain anthropocentric. Although there are growing calls within academic and activist circles to reorient rights alongside an ecocentric ontology, only one country to date has taken the bold step to bestow rights on nature in its constitution. The Ecuadorian Constitution of 2008 announces the transition from a juridical anthropocentric orientation to an ecocentric position by recognizing enforceable rights of nature. This article critically reflects on the legal significance of granting rights to nature, with specific reference to Ecuador’s constitutional experiment. It first provides a contextual description of rights in an attempt to illustrate their anthropogenic genesis, and then explores the notion of environmental rights. The following part traces the discourse that has developed over the years in relation to the rights of nature by revealing aspects of an ecocentric counter-narrative. The final part focuses specifically on the Ecuadorian constitutional regime and provides (i) a historical-contextual discussion of the events that led to the adoption of the rights of nature; (ii) an analysis of the constitutional provisions directly and indirectly related to the rights of nature; and (iii) a critical appraisal of whether those provisions, so far, measure up to the rhetoric of constitutional ecocentric rights of nature in that country.