This article proposes an alternative approach in sustainability assessment. The conceptual framework was developed by modifying Ken Wilber's All Quadrants, All Levels (AQAL) approach, and focuses on the inter-relatedness/inter-connection of various perspectives inherent to the concept of sustainability. To look at how our framework can facilitate the practice of sustainability assessment, we apply the framework to examine the relationships between social systems and the environmental changes in the Ili River basin across the period 1900?2008. This approach enables us to investigate (...) the environmental problems of the Ili River basin in a four-quadrant framework, and combine the empirics of quadrants obtained from traditional disciplinary methodologies. The four-quadrant framework adopted in this study illustrates the interlocking relationships among various perspectives of environmental issues in the Ili River basin, namely, physical perspective, personal perspective, cultural perspective, and social perspective. In particular, the protruding development (evolution) of the lower right dimension is the fundamental cause of the environmental degradation and its related social problems in the Ili River basin. Compared to other established approaches in literature that emphasize on the tradeoffs of various perspectives of sustainability, our findings indicate the potential contributions of four-quadrant framework to sustainability assessment through its focus on the inter-relatedness/inter-connection of different perspectives. (shrink)

Humanity is facing a crisis of survival. In order to save humanity and nature, we must rebuild their foundations. This paper proposes integral studies and integral practices as a possible new paradigm for the 21st century. First, we investigated the necessity of integral studies and integral practices, which were suggested by the following three evidences: limitations of the Spiritual Revolution and modern philosophy, limitations of the Scientific Revolution and modern science, and contemporary practical problems that threaten the future of humanity (...) and nature. Second, we investigated the purpose and the principle of integral studies and integral practices from a viewpoint of the nature of both human beings and universe. One of the fundamental questions for humanity is how to overcome the egoism of individuals as well as the entire human race. In this avenue, we think the first step is to transcend toraware, which is a Japanese word meaning both “states of being caught” and “what catches us”. The state of being caught manifests itself when the ego emerges while we begin to distinguish between the self and others. Therefore, integrity and intrinsic nature become principles of integral studies and integral practices. Consequently, integral studies and integral practices serve for the sake of nature including humanity. Third, we discussed the methodology of integral studies and integral practices. We argue its core is integral exploration and reframing of the self and others, ourselves and the world, and humanity and nature. It consequently reveals integrity and harmonizes intellect, emotion, and volition as well as goodness, truth, and beauty while revealing integrity and opening up or unfolding the intrinsic nature of the individual and the collective. Finally, we addressed limitations and future agendas of integral studies and integral practices. We suggest it is essential to raise and discuss fundamental questions on humanity and nature as well as to elucidate the truly unknown, which cannot be understood within existing frameworks. However, whether it is correct or not will come to be verified over time. No one in the history of humanity has ever attained universal truth, which is absolutely true in light of absolute criteria that are not relativized by differences in space, time, or people, or which is absolutely true even without referring to any criteria. Therefore, it is necessary for each of us to discern what is right and maintain a critical gaze. (shrink)

Against the prevailing outcomes-based education and the instrumentalization of education, a movement has arisen towards holistic education. This aims to go beyond objective measurement of the outcomes of education in order to treat the student as a whole person. In this paper, we shall examine some strands of education in Japan which in some way or another feature the idea of the whole person. This includes the tradition of clinical pedagogy, which originated in Kyoto University, Yukichi Shitahodo’s educational anthropology (Kyoiku-Ningengaku), (...) Kuniyoshi Obara’s Zenjin Education (the education of the whole person) and holistic education. Notwithstanding the fact that such education is benevolent in intention, it can be miseducative in some respects. In the light of this, and with some reference to criticism of the idea of the whole person, we shall point to an alternative vision of education of the whole person following Cavell’s Emersonian moral perfectionism – a perfectionism that is thoroughly anti-foundationalist and that transcends self-entrapment in circulatory discourse on the whole. In critical dialogue between the rich traditions of Japanese thought and the critical voice of liberalism raised from within the West, we hope to find a more nuanced answer to the question of how being a whole might make sense. (shrink)