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Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions.

Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions. ; El turismo es un fenómeno complejo tanto en términos de escala como de alcance. Interrelacionado con otros sistemas (ecológicos, sociales, económicos, políticos) de lo local a lo global, sus impactos y efectos trascienden fronteras, lo cual hace que su coordinación y regulación sea un enorme reto. La movilidad global (tanto física como virtual) y la globalización neoliberal complican aún más la posibilidad de un turismo justo y sostenible. Se requieren nuevas formas de gobernanza para poder abordar amenazas mundiales actuales como son el cambio climático y las pandemias. Este artículo explora primero la perspectiva trascendental de Immanuel Kant sobre la «paz perpetua» y traza su evolución del cosmopolitanismo durante una década entera de ensayos. Seguidamente, se adopta un enfoque poshumanista e inmanente como el de Gilles Deleuze. La radicalización que hace Deleuze de Kant conduce a un concepto diferente de «normatividad», basado en un ideal de autocrítica y autotransformación perpetua. Una ética crítica y afirmativa como esta abre nuevos caminos hacia una aproximación más situacional a los derechos cosmopolitas y la justicia global, en lugar de simplemente profundizar en estructuras regulatorias globales, para la coordinación de acciones más efectivas y proactivas.

Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions. ; El turismo es un fenómeno complejo tanto en términos de escala como de alcance. Interrelacionado con otros sistemas (ecológicos, sociales, económicos, políticos) de lo local a lo global, sus impactos y efectos trascienden fronteras, lo cual hace que su coordinación y regulación sea un enorme reto. La movilidad global (tanto física como virtual) y la globalización neoliberal complican aún más la posibilidad de un turismo justo y sostenible. Se requieren nuevas formas de gobernanza para poder abordar amenazas mundiales actuales como son el cambio climático y las pandemias. Este artículo explora primero la perspectiva trascendental de Immanuel Kant sobre la «paz perpetua» y traza su evolución del cosmopolitanismo durante una década entera de ensayos. Seguidamente, se adopta un enfoque poshumanista e inmanente como el de Gilles Deleuze. La radicalización que hace Deleuze de Kant conduce a un concepto diferente de «normatividad», basado en un ideal de autocrítica y autotransformación perpetua. Una ética crítica y afirmativa como esta abre nuevos caminos hacia una aproximación más situacional a los derechos cosmopolitas y la justicia global, en lugar de simplemente profundizar en estructuras regulatorias globales, para la coordinación de acciones más efectivas y proactivas.

Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions. ; El turismo es un fenómeno complejo tanto en términos de escala como de alcance. Interrelacionado con otros sistemas (ecológicos, sociales, económicos, políticos) de lo local a lo global, sus impactos y efectos trascienden fronteras, lo cual hace que su coordinación y regulación sea un enorme reto. La movilidad global (tanto física como virtual) y la globalización neoliberal complican aún más la posibilidad de un turismo justo y sostenible. Se requieren nuevas formas de gobernanza para poder abordar amenazas mundiales actuales como son el cambio climático y las pandemias. Este artículo explora primero la perspectiva trascendental de Immanuel Kant sobre la «paz perpetua» y traza su evolución del cosmopolitanismo durante una década entera de ensayos. Seguidamente, se adopta un enfoque poshumanista e inmanente como el de Gilles Deleuze. La radicalización que hace Deleuze de Kant conduce a un concepto diferente de «normatividad», basado en un ideal de autocrítica y autotransformación perpetua. Una ética crítica y afirmativa como esta abre nuevos caminos hacia una aproximación más situacional a los derechos cosmopolitas y la justicia global, en lugar de simplemente profundizar en estructuras regulatorias globales, para la coordinación de acciones más efectivas y proactivas.

Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions. ; El turismo es un fenómeno complejo tanto en términos de escala como de alcance. Interrelacionado con otros sistemas (ecológicos, sociales, económicos, políticos) de lo local a lo global, sus impactos y efectos trascienden fronteras, lo cual hace que su coordinación y regulación sea un enorme reto. La movilidad global (tanto física como virtual) y la globalización neoliberal complican aún más la posibilidad de un turismo justo y sostenible. Se requieren nuevas formas de gobernanza para poder abordar amenazas mundiales actuales como son el cambio climático y las pandemias. Este artículo explora primero la perspectiva trascendental de Immanuel Kant sobre la «paz perpetua» y traza su evolución del cosmopolitanismo durante una década entera de ensayos. Seguidamente, se adopta un enfoque poshumanista e inmanente como el de Gilles Deleuze. La radicalización que hace Deleuze de Kant conduce a un concepto diferente de «normatividad», basado en un ideal de autocrítica y autotransformación perpetua. Una ética crítica y afirmativa como esta abre nuevos caminos hacia una aproximación más situacional a los derechos cosmopolitas y la justicia global, en lugar de simplemente profundizar en estructuras regulatorias globales, para la coordinación de acciones más efectivas y proactivas.

Tourism is a complex phenomenon in scale and scope. Interrelated with other systems (ecological, social, economic, political) from the local to the global, its impacts and effects transcend borders, making coordination and regulation highly challenging. Global mobilities (both physical and virtual) and neoliberal globalization further complicate enabling just and sustainable tourism. New forms of governance are needed to address global threats like climate change and pandemics. This paper explores Immanuel Kant's transcendental perspective on "perpetual peace" and traces his evolving cosmopolitanism over a decade of essays. We then turn towards what appears to be a contradictory, immanent posthumanist approach from Gilles Deleuze. Radicalizing Kant using Deleuze leads to a different concept of 'normativity', grounded in an ideal of perpetual self-critique and self-creation. Such a critical, affirmative ethic opens possibilities for situated approaches to cosmopolitan rights and global justice, rather than global regulatory structures to coordinate effective and proactive actions. ; El turismo es un fenómeno complejo tanto en términos de escala como de alcance. Interrelacionado con otros sistemas (ecológicos, sociales, económicos, políticos) de lo local a lo global, sus impactos y efectos trascienden fronteras, lo cual hace que su coordinación y regulación sea un enorme reto. La movilidad global (tanto física como virtual) y la globalización neoliberal complican aún más la posibilidad de un turismo justo y sostenible. Se requieren nuevas formas de gobernanza para poder abordar amenazas mundiales actuales como son el cambio climático y las pandemias. Este artículo explora primero la perspectiva trascendental de Immanuel Kant sobre la «paz perpetua» y traza su evolución del cosmopolitanismo durante una década entera de ensayos. Seguidamente, se adopta un enfoque poshumanista e inmanente como el de Gilles Deleuze. La radicalización que hace Deleuze de Kant conduce a un concepto diferente de «normatividad», basado en un ideal de autocrítica y autotransformación perpetua. Una ética crítica y afirmativa como esta abre nuevos caminos hacia una aproximación más situacional a los derechos cosmopolitas y la justicia global, en lugar de simplemente profundizar en estructuras regulatorias globales, para la coordinación de acciones más efectivas y proactivas.

Purpose This study aims to discuss Slow Food Tourism (SFT) as an ethical paradigm and important tourism microdriver to address sustainability and climate change. Its key principles are based on slow, sustainable, secure and democratic processes for SFT. Design/methodology/approach The paper draws on published research to identify ethical parameters for a slow food paradigm for tourism. Findings Within the context of a global, technological and rapidly changing world, SFT is a pathway to contribute to locally based agricultural and food practices for sustainable development, food security, social sustainability and community well-being. SFT visitors are active participants in ecological, cultural and heritage conservation through co-creating with local producers the sociability, enjoyment and sharing of bioregional foods in diverse ethnic and cultural spaces. Originality/value This research advocates that SFT is an important microtrend that supports a much-needed paradigm shift toward a conscious way of slow living, sustainable travel and responsible food production–consumption to help address the climate crisis and global environmental challenges in the Anthropocene

This commentary on the state of the art of qualitative research in Tourism Studies is prompted and inspired by the recent appearance of Phillimore and Goodson's valuable coverage of the ontological and epistemological issues involved in the conduct of the enlarging body of qualitative research that has lately emerged in the field. It also stands as a follow-up article to the work of Jamal and Hollinshead in Tourism Management on similar matters. Like the latter, that is, that timely "Qualitative Research as a Forbidden Zone" article, this Tourism Analysis review article is premised upon the view that just as travel and tourism mirror so much of the social, communal, and political realities of the cultural world "out there," so research in Tourism Studies can mirror and much more advantageously utilize so many of the emergent phenomenological and ethnographic advances in research praxis that have followed in the wake of the so-called interpretive turn and the so-called literary turn of the human sciences. In viewing travel and tourism as critical and dynamic fields of seeing, being, experiencing, inventing, and knowing of and about the world, this review article positions travel and tourism as an inherently endlessly creative and mediating field of lived experience that, therefore, should be much more deeply explored interpretively, and thereby "qualitatively," in the light of the new insights that qualitative researchers have lately gained across human science disciplines into matters of meaning, textuality, and rhetorical power. Although The Forbidden Zone of Jamal and Hollinshead (in Tourism Management) explored the relevance of matters of "messy text," "confirmability," "engaged interestedness," "locality" for Tourism Studies, this follow-up article here in Tourism Analysis peruses related questions of "text," "voice," "reflexivity," "audience." It broadly concludes that-after Wichroski (1997)-the inexperienced qualitative researcher in travel/tourism/any domain can normally improve his or her sensibilities to the interpretive issues faced and to the contextual situation encountered by learning how to deploy "a third ear" to actively sense the involved difficult matters of "tacit" individual presence, "unstated" communal existence, "undeclared" researcher power and authority in both the research locales and the investigative processes he/she is engaged in. Although this follow-up (Third Ear) article posits many strengths in the use of qualitative research in Tourism Studies-particularly in tapping the misty plurivocality of populations and the exacting, contested narratives about places and pasts-the endeavor to understand the different styles of interpretive/ethnographictextual insight that course through various qualitative techniques is no soft option in research, and demands considerable sensitivity to the unfixities of meaning, affiliation, and identity. Overall then, as did Phillimore and Goodson, this Third Ear review article seeks to shift the debate about the merit and value of qualitative research beyond concerns of "technique" and away from the strictures of "method," per se, towards the need for the collective field of Tourism Studies to encourage more of its researchers towards flexible, interpretive approaches that demand enhanced situational use of their human intuitive and creative capacities themselves as a perceptual, diagnostic, and inferential resource. Thereby, the article calls for a more reasoned use of these sorts of creatively informed human capacities where they can be utilized sensitively in critical-vigorous fashion to gauge the held local/situational realities of and about the world, and with critical-rigor over the care in which those found understandings are reflexively captured and crosschecked. But the authors of this review article recognize that the new/emergent intersubjectivities and the new/ unfolding moral discourse of qualitative inquiry are still rupturing, still messy, and (for many researchers) still a rather dark matter. As the field of Tourism Studies continues into the 21st century, there are so many new options and opportunities in the engagement with the ever-expanding portfolio of qualitative research approaches-but there is still so much to learn in situ about how each one of them may be sensibly and appropriately deployed in each of those specific research locales.

The theme of this book focuses on the being of tourism and knowledge construction in tourism. It discusses both ontological and epistemological issues in tourism studies. In addition to examining what constitutes tourism knowledge and how tourism knowledge is acquired, various theoretical and methodological paradigms will also be addressed.

A climate of neoliberalism challenges the work of scholars whose research focuses on societal well-being through embedded community research and critical analysis of public policy, planning, and industry practices, what we call academic activism. This article draws on the autoethnographic insights and critical narratives of four tourism scholars to describe and analyze in a systematic manner the experiences of these researchers each engaged in what they consider to be academic activism. Our aim is to bring into focus and raise as matters of concern the future of tourism research in the neoliberal university and the need for greater critical and reflexive engagement by researchers in their positionality and agency. Although the contexts in which we work and our experiences differ greatly, the article identifies common themes, challenges, and opportunities within our approaches to research and action. Four emergent themes arose through the narrative analysis that helped to structure insights and findings: experiential journeys that shaped our current academic positionality and philosophical approaches to research and practice; a preference for embedded situated methodologies; a reflexive understanding of our political positioning; and a critical situated approach to understanding the external influences upon our research and strivings to contribute to the public good. The article raises challenging questions on the meaning of tourism research and the "public good" in the neoliberal university, and what being an academic activist entails in this context.