The stabilization of drone programs and their implementation as part of the normal functioning of the state deserve much more attention than it has received, since the power it conveys goes far beyond prompt lethal strikes in foreign territories. The institutionalization of a drone program not only means that the extensive warfare that drones bring about is stable, but also, and perhaps even more importantly, because a drone program consists of the constant surveillance of populations "living under drones." Behavioral changes (in addition to the evident psychological ramifications) of populations living under drones have been proven, at both the individual and community level. This chapter makes clear that a transborder drone program cannot be viewed as occasional interventions in self-defense. Instead, through an institutionalized drone program, a state performs rituals of governance and sovereignty over the populations it monitors. The chapter conceptualizes the extension of state power over the populations of third states and explores what it means for the international legal order that the law is essential to such an extension.

The epilogue retraces the explanations, inchoate in the book, for the exacerbation of state power resting on enhanced technological capacities and de-/reconstructed legal frameworks. It suggests that the studied socio-techno-legal phenomena of extensive warfare and state power have developed because of the infinite enmity that characterizes the relationship between states and transnational jihadist groups and networks. This radical and unequal enmity reveals the dependence of norms, although they necessarily present gray areas and uncertainties, on concrete situations. When this concrete situation is replaced by other parameters, legal grey zones that never appeared to be problematic under the first scenario emerge as factors of infinite warfare. The epilogue formulates concluding thoughts on how the described phenomenon might evolve when technological capacities of drones are even further enhanced and they become autonomous, and how state power might accordingly evolve in the quest to annihilate members of jihadist groups, or infinite enemies.

This chapter focuses on how different governance actors stress the constraining function of IIAs to achieve various goals and how they justify their actions. This chapter looks at how the IIA narratives have been used in reshaping national governance. This was chiefly through the narrative of IIAs as a disciplining and constraining force. We have identified that the general disciplining narrative about IIAs has three variants with different normative bents. These sub-types express how the governance actors evaluate the constraining potential of IIAs. On the one end of the spectrum, this disciplining effect may be viewed as flatly undesirable; on the other end, the constraint is viewed through a largely positive lens as a cultivating and educating force. Somewhat between sits the view of IIAs as simply something one must learn to live and deal with. Generally, the disciplining narratives about IIAs view IIAs as an incarnation of legal rationality superior to other rationalities, such as political or democratic rationality. Other considerations, even those pertaining to national constitutional arrangements, were cast in an inferior position and viewed as obstacles to a smooth implementation of IIAs.

Few political ethnographies have tracked everyday realities of citizenship before and after the Arab uprisings. This chapter explains the theoretical and methodological underpinnings of the study, situating it in relation to the relevant works on Egypt and the region. It sets out the approach of studying the production of lived and imagined citizenship in schools, situating the study within the sociology and anthropology of education. It identifies the key parameters for approaching lived citizenship in schools in terms of the focus on privatization and austerity on the one hand, and violence and discipline on the other. It charts how the research approaches the production of imagined citizenship in schools through analysis of textbook discourses, rituals and everyday student and teacher narratives.

In the first decades of the sixteenth century, humanists such as Erasmus and the Reformers such as Luther and Calvin subjected to a fierce critique the doctrine and practices of sacramental confession. The sacrament of penance and the hearing of confessions were scheduled for debate in each of the three periods of the council: during the first period in the context of the discussions on justiification and indulgences and in the draft canons on purgatory that were not promulgated; in the second period where the traditional teaching and related practices were affirmed in the doctrinal decree on the most holy sacraments of penance and extreme unction approved at that time; and in the third period where the rushed closure of the council prevented a deeper investigation, resting with a merely jurisdictional treatment of the topic.

The printed difusion of the conciliar decrees had a dogmatic character that assured the circulation of the teaching of the Roman Church, approved by the council and promulated by the pontiff, on the basis of which were updated the penitential summas and manuals of the confessors inherited and revised in the last centuries of the Middle Ages and now revised again.

In the pastoral practice after Trent, the effort to establish a control over the observance of the ecclesiastical precept of an annual confession with its registration in an appropriate book failed. Instead, a new ecclesiastical furnishing, the confessional box, appeared that assured at thesame time the making public and the secrecy of the administration of the sacrament.

For many in the late nineteenth-century Pater was a by-word for sensual pleasure and sexual licence, and it is this Pater that dominates Decadent Studies today. But many Victorians read Pater as recommending austere discipline and sensuous continence. Restraint can be read as central to Pater’s attempt to base a practical ethic on sceptical, aesthetic principles. Sense experience was crucially important to this ethic. But Pater repeatedly distinguishes between healthy, productive sensuousness, and a harmful sensuality that he associates with an excess of transience, disease, and death. He represents continence as evidence of the personal discipline that allows the aesthete to effectively filter the good from the bad, the healthy from the unhealthy, in objects or periods or people; as he put it, to make ‘use of the flower, when the fruit perhaps was useless or poisonous’. And although Pater always leaves interpretative space for continent eroticism, especially homoeroticism, in his texts, attending to restraint is crucial for understanding his late nineteenth- and early twentieth-century reception.

This chapter examines the ethical regulation of participants in the arbitral process. The starting point is what is provided for and omitted by arbitration’s coordinating instruments, the New York and ICSID Conventions. While these conventions only expressly set out a few ethical rules, they determine the sources, obligations, forums, and alternatives related to ethics. Along with national arbitration laws, the conventions set limits on the content of the obligations that the parties can introduce into arbitral proceedings, such as institutional arbitration rules and soft law instruments. In terms of substantive obligations, they require that all participants uphold the fairness and integrity of arbitral proceedings while fulfilling their respective duties. The New York and ICSID Conventions also coordinate a multi-level network of forums to enforce these ethical obligations, the most prominent of which being arbitral tribunals. Yet, the imprecise delimitation of powers between national and international authorities on ethical issues is problematic today. The key to resolving this problem is not developing further substantive obligations, but rather better addressing the interplay between national and international frameworks regulating participants in the arbitral process.

The introduction outlines the central argument of this study, that military literature was of vital importance to the cultural understanding of warfare in the Romantic era. Locating military writing in relation to the massive expansion of print of the latter half of the eighteenth century, it also delineates the theoretical basis of the study in Jacques Rancière’s theorisation of indisciplinarity, or a poetics of knowledge. Concerned with how a science assumes authority over a domain of knowledge, an indisciplinary approach means asking how military thought was able to position itself as a science and assume authority over war discourse. At the heart of this was the growth of a new disciplinary regime that conceptualised the disciplined subject in terms of what Michel Foucault describes as the ‘natural body’, a biopolitical body of vital, living forces, a body informed by inner depths and potentials that resist the imposition of ‘mechanical’ authority. The introduction concludes by observing the striking yet inverted parallels between Romantic concerns with the living body and the sublimity, genius, organicism, perceptions and force associated with this new conception of war that place the state’s war machine in a strangely transposed relationship with Romantic aesthetics.

Chapter 3 considers the evolution of military disciplinary practices as military thought became ever more akin to a human science. It focusses on a key work in the theorisation of military discipline, Robert Jackson’s A Systematic View of the Formation, Discipline, and Economy of Armies (1804). Drawing on his extensive experience as a surgeon in the British army, Jackson places the medicalised body at the heart of military discipline. He insists that the soldier must be viewed as a living organism, possessed of a complex and self-governing interiority that determines how tactics operate. In Jackson’s conception, the soldier appears as a self-governing figure who functions independently and at a distance from disciplinary sites, a figure who more closely resembles the modern subject than the mechanical automatons associated with Frederick the Great’s military drill practices. More than this, however, Jackson’s book reveals how Romantic aesthetics penetrated military thought. The military’s concern with the imagination of the soldier in the field was undoubtedly a ‘shock’ to poets, Clausewitz surmised, but was nonetheless central to emergent aesthetic concerns with perception and interiority that suggest an unexplored context of wartime media surrounding a Romantic poetics and its formation of subjectivity.

This chapter argues that our subjective experiences ߝ how we experience the world and understand ourselves within it ߝ are just as closely governed as our objective conduct, discussed in the last chapter. Whether they realise it or not, contemporary teachers are expected to play a significant role in this form of regulation. After all, teachers are now not simply responsible for transmitting a given curriculum and keeping children in line; they are de facto psychologists, responsible for the mental health, regulation and development of their pupils.

This chapter considers how the structure and processes of the regulatory systems that govern the legal profession are relevant to lawyers’ ethics and behaviour – that is, the significance of institutions for lawyers’ ethics. In this chapter we consider ways in which the ethics demonstrated by the legal profession as a whole are likely to affect lawyers’ individual and personal ethics. We begin by discussing how our current approaches to regulating the legal profession might, or might not, embody and engender the values that should characterise legal practice. We then focus on the ‘law of lawyering’ – rules and regulatory regimes that have been created to apply specifically to lawyers under the legislation and case law governing the legal professions of each of the States and Territories. The next section provides a brief history of the development of Australian legal professional regulation, before contrasting this with a different regulatory approach that sees market competition as the fairest and most efficient form of professional regulation.

This chapter provides an overview of parents’ discipline and punishment in relation to child development. Main types of discipline (e.g., inductive reasoning, love withdrawal, power assertion) are described, and child- (e.g., behavior problems), parent- (e.g., stress), and community- (e.g., norms) level predictors of discipline are considered. The chapter then describes moderators (child gender, child age, temperament, overall climate of the parent-child relationship, and culture) and mediators (children’s perceptions of parental love and affection, social information processing, development of empathy and conscience, neurocognition) of associations between discipline and child outcomes. Next, implications of research on discipline for practice and policy are discussed in terms of the international agenda set by the Sustainable Development Goals, national bans on corporal punishment, and parenting interventions focused on discipline. The chapter concludes by examining limitations of the current research and suggesting directions for future research.

To tackle public health complexity, a capable workforce of sufficient scope and size is required. The public health workforce is multi-disciplinary and applies public health principles and methods across a range of areas including program management, policy development, research, and surveillance (Dhavan & Srinath Reddy, 2017). Public health practitioners may work in the public or private sector; within government, non-profit organisations or international agencies. Working in public health requires multisectoral collaboration, a willingness to tackle challenging issues, and a desire to improve the health of populations (Dhavan & Srinath Reddy, 2017). Consequently, public health practitioners must cultivate their knowledge and competencies in politics and advocacy (Kreuter, 2005; Moore et al. 2013). Collective effort is needed to call governments and institutions to act with urgency and prioritise public health action to address growing social and health disparities.

Some sex-linked killers feel a deep resentment against their mothers. This is often for their treatment in the family, as in harsh punishment and/or favouring siblings. In turn, the resentment fuels a corresponding hatred against women. John Crutchley was a suspect in a number of lust killings, but ws never found guilty. However, his sexual turn on was to abduct women and remove blood from them. Henry Lee Lucas exemplifies a particularly toxic development creating the circumstances for killing. Bobby Joe Long suffered damage to his head, which might well have involved brain damage and harmed his development. He appears to have developed a hatred towards women as a result of what he perceived to be his mother’s immorality. Carroll Edward ('Eddie') Cole shows a similarly based resentment towards his mother. Articulate heterosexual killer Edmund Kemper was harshly treated in his family, particularly by his mother.

Addressing the barriers we put in the way of our writing. The need to be prepared to experiment: all landmark fiction has tried something that hasn’t been tried before. Understanding that ‘failure’ is part of the learning process. Don’t listen to inhibiting inner voices: there is nothing you’re not allowed to write and you can always edit later. Allow yourself substandard drafts – then you have something to build on.

‘Accept the difficulties, expect things to be initially unsatisfactory, and start writing.’

Most of the medieval canon law dealing with heresy, magic, and superstition is found in CC. 23–26 of Gratian’s Decretum, the so-called causae hereticorum, also in C. 33 q. 1, in book 5 of the Liber extra of Gregory IX, in later decretals and conciliar canons, and in the broad literature of canonist commentaries discussed elsewhere in this volume. In one sense, of course, these offenses belong to criminal law and fall into the categories of criminal legal procedure and of mixed temporal and spiritual jurisdiction. In another sense they constitute unique problems of theology, including demonology, and therefore influenced canon law in perhaps more complex ways than some other topics