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This chapter concludes the interpretative inquiry into the meaning of the jurisdiction clauses, and elaborates on the several possible models of extraterritorial application of human rights treaties. These include the spatial model of jurisdiction, which grounds the application of human rights treaties in state effective control over territory; the personal model of jurisdiction, based on various forms of state authority and control over individuals; and a mixed model which is based on the distinction between positive and negative obligations under the treaties.

This chapter provides a general introduction to the modeling of personal environmental exposures for occupational and environmental epidemiological studies. It discusses in detail the use of analyses of variance and regression analyses in these types of studies. It provides various examples and references.

Nested hierarchy itself is an idea that people are most likely to entertain and express when using a bureaucratic model. The bureaucratic and personal models do have something of the ideal type about them. These are Chinese ideal types. The Chinese imagined and constructed religious arenas in which the bureaucratic and the personal were more clearly separate than they were on earth. Relations between laity and clergy depend not on the glacial shifts and collisions of bureaucracies in response or resistance to popular sympathies, but on private commerce. China may present a revealing test case of how an organized and literate professional clergy functions when it does not have the effective backing of either a state or—what the Chinese state was strong enough to prevent—a powerful, centralized, state-like church.

Hua-kai is the setting for much of the book. The cult of the Three Lords was only one of what must have been a large number of minor local deity cults in Yen Chen-ch'ing's time, and this book aims to trace the rise of it. The contending models that form the book's problem are: the bureaucratic model, and a personal model of divinity and of divine–human relations. It also tries to connect the different choices that different actors make from a repertoire of religious models to differences in their places in society, the situations in which they find themselves, and their views of religious and secular authority. Additionally, the book moves back and forth between the local, the regional, and the national, and between the Three Lords cult and other forms of religion that shared its world. Finally, an overview of the chapters included in the book is given.

This chapter focuses on seven constitutional amendments in North Korea under Kim Jong-il and Kim Jong-un’s rule. The Suryong (supreme leaders) system informs and legitimizes the process and substance of constitutional change in North Korea, the experience characterized here as the personal model of socialist constitutional change. The change of Suryong normally induces constitutional change. The Constitution was, also, amended to incorporate Suryong’s new ideas and guidance. Procedurally, the constitutional amendments are formally approved by the legislature with a two-third majority vote, but amendment approval is effectively controlled by a Suryong. Substantively, constitutional change in North Korea improves the Suryong-Dominant Party-State System to facilitate the government’s role in improving the material wellbeing of living conditions. The need to improve the material wellbeing generates new ideas about socio-economic development, the institutional adjustment to facilitate effective management of the economy and the society at large, and empowering the citizens to some extent.

This chapter looks at the context of teaching in Hong Kong, starting with the social status of teachers. It then examines the nature of pedagogy and how it can be analyzed, with reference to innovations in Hong Kong.

The chapter argues that the structure evident in recent discussions of mysticism can also be found in modernist and postmodernist critical theory. It draws attention to a structure to be found repeatedly in the arguments of Jean-François Lyotard, Slavoj Žižek, Jacques Derrida and Theodor W. Adorno: namely, the self-consciously paradoxical position which makes any alternative to the modern forms of identity that they criticize structurally unavailable. The chapter suggest a change of perspective, following up aspects of Derrida's and Adorno's arguments which they did not pursue further. The new perspective asks what type of identity or way of life underpins the conviction that alternatives are structurally unavailable. This opens the way for an historical approach to forms of identity.

This chapter argues, first, that existing accounts of jurisdiction are concerned precisely with capturing this necessary relationship between state and individual for a human rights obligation to be identified. It asks, second, what the desiderata for an account of jurisdiction are. I argue that the criteria are plausible guidance, a connection to an account of the nature of human rights, the ability to justify the allocation of obligations to a specific duty bearer, and non-arbitrariness in the sense of internal consistency. Third, the chapter analyses three sophisticated and influential accounts of jurisdiction. I ask, fourth, whether these accounts meet the desiderata and argue that they do not. The chapter concludes that there is a need to develop an account of jurisdiction that meets the success criteria.