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Considers the likely effects of EMU and the introduction of the euro on the “fragmented” European banking industry. Recognizes that transition to the euro will be expensive in terms of equipment, training, customer care etc.; and that some new products and services will be demanded (e.g. cross‐border cash management systems, euro‐denominated bonds etc.) while others will decline (e.g. foreign exchange hedging, commercial loans etc.). Refers to US experience to identify growth opportunities and discusses the current and future impact of increased competitition in the new market; and strategies for surviving it.

Discusses the changes in European banking since the introduction of the euro, providing statistics on mergers and acquisitions (mostly domestic) and their effects on assets both inside and outside the eurozone. Considers the factors which make cross‐border mergers less attractive, the effect of consolidation on costs, and the impact of the euro on foreign exchange earnings, debt markets and cash management systems. Concludes that although banks are becoming more competitive with each other and with other financial services companies, national barriers to further integration of the financial services market remain.

Max Weber called the maxim “Time is Money” the surest, simplest expression of the spirit of capitalism. Coined in 1748 by Benjamin Franklin, this modern proverb now has a life of its own. In this paper, I examine the worldwide diffusion and sociocultural history of this paradigmatic expression. The intent is to explore the ways in which ideas of time and money appear in sedimented form in popular sayings.

My approach is sociological in orientation and multidisciplinary in method. Drawing upon the works of Max Weber, Antonio Gramsci, Wolfgang Mieder, and Dean Wolfe Manders, I explore the global spread of Ben Franklin’s famed adage in three ways: (1) via evidence from the field of “paremiology” – that is, the study of proverbs; (2) via online searches for the phrase “Time is Money” in 30-plus languages; and (3) via evidence from sociological and historical research.

The conviction that “Time is Money” has won global assent on an ever-expanding basis for more than 250 years now. In recent years, this phrase has reverberated to the far corners of the world in literally dozens of languages – above all, in the languages of Eastern Europe and East Asia.

Methodologically, this study unites several different ways of exploring the globalization of the capitalist spirit. The main substantive implication is that, as capitalism goes global, so too does the capitalist spirit. Evidence from popular sayings gives us a new foothold for insight into questions of this kind.

An increasing number of investors are becoming aware of the benefits of international diversification. Generally, an internationally diversified portfolio of securities will be less volatile than a purely domestic portfolio. The reduction in volatility occurs because the returns on foreign securities are not perfectly correlated with domestic securities. As a result of the perceived benefits, U.S. based international mutual funds and U.K. international investment trusts are becoming more popular with investors.

There is a certain type of British trader who, with pharisaic unction, lifts up his voice and deplores the unhappy condition of “the heathen in his blindness,” including all persons of other nationalities and any of his own who may happen to differ in opinion from himself. On these collectively it is his habit to bestow his contemptuous regard when from his elevated position he condescends to thank Providence that as far as the methods and conduct of business are concerned he is “not as other men.” Of course, most people recognise that the attitude assumed by this type of person is one for which it is difficult altogether to blame him. Born as he was in an atmosphere reeking with traditions of insular supremacy, and nurtured from his youth up on notions of commercial arrogance, it is no miracle that he arrives at maturity with singularly inflated ideas of the greatness of his powers and person. If there is one thing more than another in which he feels particular pride it is the possession of a superabundant stock of what he is pleased to call “business acumen,” and to hear him, it might be imagined that no one could approach him in enterprise and general commercial ability.

Through association with a family member who uses substances, stigma and shame can be experienced by children and young people whose parents use substances. Such stigma and induced shame can lead to fear of being treated unfairly and for some young people the experience of bullying and discrimination from peers, adults, and practitioners. Within my research, young people often described feeling that they had ‘survived’ within their experiences of parental substance use, rather than ‘thrived’, leaving them feeling lonely and isolated from support. Stigma played a role in this survival. By understanding the stigma experienced by young people whose parents use substances, we can move beyond young people only surviving their experiences to supporting them to thrive. Within this chapter, experiences of delivering interactive workshops and teaching practitioners about the lived experiences of children and young people whose parents use substances are reflected upon. Young people who experience parental substance use want practitioners and learners to have four key takeaways when supporting or working with young people: realisation and awareness of the impacts on young people, recognition of ways young people cope, responding in ways of understanding, and resisting further stigmatisation and isolation of young people.

The Food and Drugs Bill introduced by the Government affords an excellent illustration of the fact that repressive legislative enactments in regard to adulteration must always be of such a nature that, while they give a certain degree and a certain kind of protection to the public, they can never be expected to supply a sufficiently real and effective insurance against adulteration and against the palming off of inferior goods, nor an adequate and satisfactory protection to the producer and vendor of superior articles. In this country, at any rate, legislation on the adulteration question has always been, and probably will always be of a somewhat weak and patchy character, with the defects inevitably resulting from more or less futile attempts to conciliate a variety of conflicting interests. The Bill as it stands, for instance, fails to deal in any way satisfactorily with the subject of preservatives, and, if passed in its present form, will give the force of law to the standards of Somerset House—standards which must of necessity be low and the general acceptance of which must tend to reduce the quality of foods and drugs to the same dead‐level of extreme inferiority. The ludicrous laissez faire report of the Beer Materials Committee—whose authors see no reason to interfere with the unrestricted sale of the products of the “ free mash tun,” or, more properly speaking, of the free adulteration tun—affords a further instance of what is to be expected at present and for many years to come as the result of governmental travail and official meditations. Public feeling is developing in reference to these matters. There is a growing demand for some system of effective insurance, official or non‐official, based on common‐sense and common honesty ; and it is on account of the plain necessity that the quibbles and futilities attaching to repressive legislation shall by some means be brushed aside that we have come to believe in the power and the value of the system of Control, and that we advocate its general acceptance. The attitude and the policy of the INTERNATIONAL COMMISSION ON ADULTERATION, of the BRITISH FOOD JOURNAL, and of the BRITISH ANALYTICAL CONTROL, are in all respects identical with regard to adulteration questions; and in answer to the observations and suggestions which have been put forward since the introduction of the Control System in England, it may be well once more to state that nothing will meet with the approbation or support of the Control which is not pure, genuine, and good in the strictest sense of these terms. Those applicants and critics whom it may concern may with advantage take notice of the fact that under no circumstances will approval be given to such articles as substitute beers, separated milks, coppered vegetables, dyed sugars, foods treated with chemical preservatives, or, in fact, to any food or drug which cannot be regarded as in every respect free from any adulterant, and free from any suspicion of sophistication or inferiority. The supply of such articles as those referred to, which is left more or less unfettered by the cumbrous machinery of the law, as well as the sale of those adulterated goods with which the law can more easily deal, can only be adequately held in check by the application of a strong system of Control to justify approbation, providing, as this does, the only effective form of insurance which up to the present has been devised.

Since the late 1970s, research in accounting has been colonized by positive accounting theory (PAT) despite strong claims that it is fundamentally flawed in terms of epistemology and methodology. This paper aims to offer new insights to PAT by critically examining its basic tenets.

The paper subjects the language of the Rochester School to a deconstruction that is a transformational reading. This uncovers rhetorical operations and unveils hidden associations with other texts and ideas.

A new interpretation of the Rochester School discourse is provided. To afford scientific credibility to deregulation within the accounting field, Watts and Zimmerman used supplements and missing links to enhance the authority of PAT. They placed supplements inside their texts to provide a misleading image of PAT. These supplements rest on von Hayek's long‐term shaping blueprint to defeat apostles of the welfare state. Yet, to set PAT apart from normative theories that Watts and Zimmerman claimed were contaminated by value judgments, they made no reference in their text to the tight links between the Rochester School and the libertarian project initiated by von Hayek.

Any reading of PAT cannot present the infinite play of meaning that is possible within a text. Deconstruction involves a commitment to on‐going, eternal questioning.

The paper provides evidence of the relation between PAT and the neoliberal (libertarian) project of von Hayek. PAT is viewed as part of the institutional infrastructure and ideological apparatus that legitimates the hegemony of markets.

The purpose of this paper is to review Buddhism as a potential reform instrument in the workplace and discuss some obstacles in making that happen.

By the use of literature review and interviews, Buddhism's establishment in the USA is reviewed, a brief overview of Buddhism in general is provided, Buddhism is considered within the light of the spirit at work discourse, and the current discourse on implementing Buddhist practices in the workplace is reviewed.

It is found that Buddhist practices are becoming more widely accepted but the fact that they are called “Buddhist” practices may be a barrier in massive acceptance.

The information was gathered from literature and disputed by pro‐Buddhist individuals (monks and lay persons), which may leave room for some bias in view sharing.

Buddhist practices, when perceived as ethical values, make perfect sense, and could help instigate a positive turnaround in general feelings about work and experiences at work.

Buddhism has not been discussed broadly within the scope of management practices. While Buddhism is generally endorsed in this paper, the discourses here discussed present a realistic view on points of caution when considering promoting Buddhist values in work environments.