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In the wake of the COVID-19 pandemic, India's tourism industry has the opportunity to further grow and expand through the development and implementation of sustainable policies. The diversity of India's geography is observed in its weather which is variable both spatially and temporally throughout the year. Seasonal changes in weather influence the number of foreign tourists arrivals in India. Consequently, significant reductions in visitor numbers are observed during the monsoon season. In future decades, the changing climate has the potential to shape tourism patterns. Warmer temperatures and an increased frequency of high-intensity rainfall are the two most common predictions concerning future climate in India. It will result in a shorter winter tourism season in the northern states where the cold weather enables winter sports activities such as skiing and snowboarding. Coastal tourism along India's stretched coastline may become less attractive to tourists due to damage and disruption to coral reefs and marine wildlife. Sea-level rise and coastal erosion may push beach tourists to more desirable and scenic destinations. India's transport infrastructure is key to enabling the safe and efficient movement of tourists around the country. The current weather is already impacting the air, road and rail networks and, further challenges are highly likely due to a changing climate. There is still an opportunity for India's tourism industry to adapt through physical and policy developments. It would make India a more competitive and sustainable tourism destination.

This review of Amy Allen’s book, The End of Progress (2016), first addresses the structure of the book and focuses on specific points made in individual chapters, including the affinity between postcolonial theory and the approaches of Adorno and Foucault in subjecting the notion of historical progress to “withering critique,” and Allen’s alternative approach to decolonization; Habermas’ aim to put critical theory on a secure normative footing; Honneth’s stance that the history of an ethical sphere is an unplanned learning process kept in motion by a struggle for recognition; Forst’s attempt to reconstruct Critical Theory’s normative account through a return to Kant rather than Hegel; and Allen’s claim that her approach is fully in the spirit of Critical Theory and could be seen as continuation of Critical Theory’s first generation, as in Adorno, and how it is a “genealogical” approach that draws on Adorno’s negative dialectics and critique of identity thinking, as well as on Nietzsche’s conception of genealogy, as developed by Foucault. The second part of my response raises three issues: (1) Allen’s partial compromise with the idea of progress; (2) whether critical theory would profit from engagement with other critical theories and theories of ethics, beyond postcolonial theory; and (3) nonwestern theories shed a different light on the question of Allen’s critique, a theme that also draws attention to the gesture of decolonizing, the distinctions between colonialism and empire, and the sociology of knowledge production.

The virtuous character and the ethical agent represent mutually inclusive terms, neither of which independently, in the Aristotelian tradition, is considered an innate quality. Virtues, if not innate, are contingent; but what makes each instantiation recognisably general? Normative ethics in this sense is a dynamic process and similarly process philosophy is based on the principle that existence is dynamic and that it should be the primary focus of any philosophical account of reality. I argue that the transformative process is equally as important as the end result of realising the virtuous dispositional traits. An important criticism of virtue ethics is the focus on character and not rules such as industry practices and codes found in the professions. The criticism however is less worrisome than usually accepted. The reasoning herein developed to overcome this criticism rests on the presupposition that no one exists in isolation and virtues are developed in a social context and not simply given. Using process philosophy as a methodological approach to examine virtue ethical agency and the transformative process involved in its realisation elicits insights that allow the conceptual development of a more robust account of virtue ethics. I extend this nuanced rendition, in ways already commenced by others, into areas of organisational, environmental and intergenerational ethics.

This chapter explores the vital connection between ethics and community development, underlining the fundamental role of ethical considerations in shaping fair, just, and sustainable communities. It begins by emphasizing that community development is inherently ethical and delves into the concept of ethics, examining ethical theories like consequentialism, deontology, and virtue ethics in the context of community development. Real-world case studies from diverse countries, such as South Africa, Australia, and India, are interwoven throughout the chapter to provide practical insights. These case studies illustrate the complexities of ethical implementation in community development, from navigating power dynamics to addressing conflicts of interest and balancing immediate needs with long-term sustainability. The chapter also explores macro-level considerations, highlighting the need for systemic change to create a more just and equitable society. It guides practitioners on integrating ethics into their work, establishing a strong moral framework for community development. Continuous learning, reflective practice, and adaptability are underscored as essential in responding to evolving societal contexts, norms, and challenges.

This chapter offers a critical evaluation of the narrative of the entrepreneur-adventurer common in business schools today. It suggests that this narrative stands in the way of meaningful ethics integration in business education in part because it fails to encourage or even acknowledge insights that are “felt” rather than merely intellectually registered. Philosopher-writers like Henri Bergson, William James, and Friedrich Nietzsche agree that a large part of experience escapes purely theoretical frameworks. We need nontheoretical, evocative narratives to make visible those parts of reality that are easily overlooked when we are focused on the practical and utilitarian side of existence. These philosophical theories, combined with the concept of “felt knowledge,” help determine where the current business narrative falls short and serve as a foundation for a few suggestions about how this narrative might be changed from within.

This chapter explores practical wisdom’s role in managing the application and use of soft skills. The authors explore how practical wisdom can connect technical and soft skills by developing moral skill and moral will to enhance ethical decision-making. Given practical wisdom’s importance, the authors further examine its role in the experiential learning process and how experiential learning activities like the Giving Voice to Values (GVV) curricular offering can bring practical wisdom and soft skills into the classroom with modest effort and investment. Through the application of the GVV methodology to a case study, the authors demonstrate how practical wisdom can be used in accounting education to support and advance accounting students’ moral and skill development, and accounting educators looking to do so can use this chapter as a starting point.

How can we explain the development – or equally the non-development – of professional ethics norms in a particular case? And how can we enhance compliance with existing professional ethical norms? In this chapter, I develop a supply/demand theory of professional ethics. That is, I consider the demand-forces and pull-factors that call for the construction, reform or continuance of a professional ethos. These demands may come from various stakeholders, including individual service-providers, the professional community, actual and prospective clients and the general public collectively as interested third parties. The supply-side, on the other hand, constitutes the ethical materiel out of which norms emerge: these are the felt-motivations of individual professionals at the coalface of action that drive them to recognize, acknowledge and act upon a professional norm. This material includes traditions and stories, the conscious application of common-sense ethics, explicit endorsement of public moral codes, internal excellences within the activity, a discrete community capable of cultivating attractive role-identities and so on. As well as considering such ethical-materiel, I canvas the institutional and cultural supports that facilitate the production of these motives.

The following chapter is aimed to explain what virtue ethics (VE) in business is, its philosophical background, its original themes, and new research opportunities. To this end, we will establish the distinctive elements of VE and its main sources and epistemological approaches. In particular, we will first describe VE in business based on Alasdair MacIntyre’s ethics and Modern VE in Business. Then, we will briefly show the Thomistic approach to VE in business and its main application to business theory. We will also consider a new epistemological proposal for VE in business in Positive Organizational Scholarship. Next, this chapter will explain briefly the original contributions VE in business makes to a theory of work and a common good theory of the firm. Finally, we will suggest new areas in which VE in business theory has not shown a significant outcome yet. Here, we will discuss new opportunities that VE authors might consider for research projects in new epistemological approaches, VE philosophers not yet studied in business ethics theory, spirituality-based theory (Jewish and Protestant mainly) and its connection with VE, and contemporary problems that firms are facing that can be enlighten from neo-Aristotelian philosophy.

One defining characteristic of service-learning as a pedagogical tool is its focus on reflection. Within service-learning programmes, students engage collaboratively with one another and community members, and are encouraged to reflect on the various aspects of their experience. The author argues that reflection is crucial for its contribution to service-learning, as a teaching methodology, and to service-learning’s cognitive, affective and social impact. Part of service-learning’s impact is its contribution to the development of inclusive attitudes and predispositions towards inclusiveness among school students and tertiary students, particularly pre-service teachers. The chapter recognises inclusivity as an element of quality teaching that helps students make connections with contexts outside the classroom, engage with different perspectives and ways of knowing and to accommodate all their peers and all those being offered service. The chapter recommends a particular approach to the expansion of thinking and practice that inclusivity requires, one based on the methodology of the Philosophy in Schools movement, which has its genesis in the work of John Dewey. That approach uses the mechanism of the Community of Inquiry to structure reflective activities in a way that facilitates the development of students’ critical and creative thinking and their capacity for substantive dialogue. Within the Community of Inquiry students are encouraged to engage with differing and perhaps novel perspectives as they respond to real-life service-learning experiences. Well-facilitated reflection gives students the opportunity to develop skills and dispositions conducive to deep understanding of concepts and issues that arise in discussion. It also helps to raise awareness of preconceptions and attitudes that can undermine inclusiveness in education. The chapter draws the conclusion that rigorous reflection serves as a stimulus to act to implement inclusive practices within service-learning projects on the basis of well-justified reasoning.

This chapter examines the role of phrónēsis in the context of research ethics, noting how it is often contrasted with the proceduralist approach associated with ethical regulation. The meaning of the term in the writings of Aristotle is outlined. This is followed by an examination of some of the ways in which the concept has been applied more recently, for example in relation to professionalism and professional ethics. Here, it is often combined with similar ideas, such as Polanyi’s notion of tacit knowing. These more recent applications of the concept involve some deviation from the original sense of the term, but it is argued that there are good reasons for this, arising from changes in prevailing values and social conditions since the time of Aristotle. Furthermore, there are complexities with which he did not deal, notably the Machiavellian idea that in some circumstances unethical actions may be necessary to achieve desirable goals. The chapter ends by considering whether phrónēsis always leads to good ethical judgements. This seems to be true by definition on Aristotle’s formulation, but he assumes a greater degree of harmony amongst virtues or values than seems to be the case. And this is a particular problem in the case of social research, since its goal is in dispute.