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Economists have believed for a long time that financial systems are fragile in the sense that small shocks can cause serious disruption. Research has focused on phenomena, such as bank runs, which affect the stability of individual institutions. Only recently has there been interest in the phenomenon of contagion, in which financial distress in one institution or one sector of the financial system spreads to other institutions or sectors. The crises in South‐East Asia in 1997 and Russia in 1998 have provoked speculation that financial crises have spread from one country to another. This paper reviews a number of possible hypotheses about the process of financial contagion and relates them to recent events in emerging markets.

In this chapter we study the intra-group transactions between the parent bank and its foreign subsidiaries in European Union (EU) countries during the crisis. We use hand-collected data from annual statements on related party transaction and find that they may create a serious problem for the stability of the foreign banks’ subsidiaries. Moreover, as some of those subsidiary banks were large by assets in some of the member states the related party transactions with the parent bank created a serious threat to the host countries’ financial system stability. We attribute this transaction to the weak governance in foreign subsidiaries. We suggest improvements in governance as well as greater disclosure of related party transactions in bank holding companies in Europe.

Weapons systems and platforms guided by Artificial Intelligence can be designed for greater autonomous decision-making with less real-time human control. Their performance will depend upon independent assessments about the relative benefits, burdens, threats, and risks involved with possible action or inaction. An ethical dimension to autonomous Artificial Intelligence (aAI) is therefore inescapable. The actual performance of aAI can be morally evaluated, and the guiding heuristics to aAI decision-making could incorporate adherence to ethical norms. Who shall be rightly held responsible for what happens if and when aAI commits immoral or illegal actions? Faulting aAI after misdeeds occur is not the same as holding it morally responsible, but that does not mean that a measure of moral responsibility cannot be programmed. We propose that aAI include a “Cooperating System” for participating in the communal ethos within NSID/military organizations.

In the Western thought tradition, the tourist has not been a subject worthy of intellectual musings and philosophical deliberations. Indeed, the tourist has been portrayed in primarily derisive ways. Nietzsche’s remark, “Tourists—they climb mountains like animals, stupid and perspiring, no one has told them that there are beautiful views on the way,” epitomizes the dominant attitude. Why does the figure of the tourist elicit such negative reactions? Do the sentiments perhaps imply something else, or is the tourist a doppelgänger, not anomalous or marginal but normative—a paradigmatic figure? If so, then what can be said of the poetics and politics of the tourist conceptualized as a paradigmatic subject?

Pressing sustainability issues face the 21st century, as identified by the Millennium Development Goals and its post initiatives, and ethical principles related to fairness, equity, and justice are increasingly important to address climate change and resource scarcities. Yet, such ethical dimensions remain surprisingly little addressed in the tourism literature. Ecofeminist critique offers insights into this gap, identifying historical antecedents in patriarchal, Enlightenment-driven discourses of science where positivistic approaches facilitate the control and use of nature and women. This chapter draws from this critique to propose a preliminary, justice-oriented framework to resituate sustainable tourism within an embodied paradigm that covers intangibles such as emotions, feelings, and an ethic of care.

This chapter explores the potential for and value of imagining a humanist paradigm for tourism studies. It explores how the idea of a “paradigm” in tourism can be conceptualized, arguing that dominant thoughtlines in other fields regarding the meaning of a paradigm are not sufficient for making sense of this idea in the context of tourism studies. The chapter introduces humanism as a philosophical position in the academy and as a lived cultural practice, explores examples of extant work in tourism studies that might be seen to provide the seeds of a humanist paradigm, and offers reflections on the value of imagining such a paradigm for our field.

The purpose of this chapter is to propose a theory which may lead to a holistic description of the mechanism of touristic phenomena. In so doing, the central discussion is to provide descriptive answers to basic questions. It will not be a sociological or anthropological discourse. Instead, it will use perspectives from environmental psychology, genetics, and a theory of information energy in elementary particle physics. The study of tourism, though it is not a distinct disciplinary field, must provide a grand theory. In this chapter, the discussions mainly focus on the concept of tourist to provide several ideas to amend its definition, which may directly correspond to an overall view of touristic phenomena.