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In stark contrast to American policy, European states have embraced the ICC. This chapter examines what this tells us about Europe as an actor on the global state. Drawing on Andrew Linklater's conception of a post‐Westphalian political association, the chapter examines how the European Union and its member governments have interacted with Westphalian states like the US on matters relating to the ICC. In particular the chapter focuses on the political dilemmas created by US attempts to exempt its citizens from the ICC's jurisdiction and it uses these as case studies to illustrate how support for the Court impacts on our understanding of good international citizenship. The chapter offers detailed accounts of the debate on bilateral non‐surrender or bilateral immunity agreements, the debate at the Security Council on exemptions for peacekeepers, and the Security Council's decision to refer the situation in Darfur to the ICC.

Describes the U.S. government's wartime (1942–1945) planning of the occupation of Japan. American planners clashed over the role of Japan's emperor in a postwar democratic nation. Joseph Grew and Henry Stimson favored his retention, but failed to get their view in the Potsdam Declaration, which defined the conditions for Japan's surrender. Washington's directive to the Supreme Commander of the Allied Powers (SCAP), General Douglas MacArthur, was ambiguous on constitutional reform and treatment of the emperor. This gave MacArthur an opportunity to interpret U.S. policy and place his indelible imprint on Japan's postwar political structure.

This chapter examines the legal framework, politics, and logistics involved in the International Criminal Tribunal for the Former Yugoslavia’s apprehension of the accused. It considers custody obtained through arrests by national police authorities, detention by international forces, and voluntary surrenders. It discusses the political and judicial consequences of apprehending suspects.

A full translation of Venkatesha's Tamil prabandham, the Navamanimalai, with detailed thematic afterword and notes. Devotional themes include the poem's roots in classical Cankam Tamil poetics of akam and puram, the Tamil of the Alvars, particularly allusions to the poems of the female Alvar Antal, as well as poem's sequential description of various forms of the god Vishnu, in telescoping fashion, from the cosmic and most transcendent to the earthly and most accessible, including the ten avataras or “incarnations” of Vishnu through sacred “history.” Afterword also treats of the important themes of the “big in the little,” the image of the cowherd child‐god Krishna, the beauty (alaku) of the god's impassible body “that saves,” ritual surrender (adaikkalam), helplessness, and the passionate appeal to Vishu's “grace, mercy, power‐potenital of presence (arul).”

A full translation of Venkatesha's Sanskrit stotra, the Devanayakapanchashat, with detailed thematic afterword and notes. Chapter situates Venkatesha's stotra in the history of Sanskrit stotra literature, focusing on themes of recitation, a poetry of power, and the “fruits” of stotra composition and recitation in goals of prosperity, happiness, auspiciousness (kushalam), as expressed particularly in the concluding verses (phalashrutis) that describe manifold benefits (phalah) of reading, reciting, or studying the poem. The afterword also focuses detailed attention on a major literary motif of this poem and of the remaining poems in the volume, the ecstatic beholding of the beautiful body of Vishnu through the deployment of the anubhava, the step‐wise sequential description, using extravagant similes and metaphors, from foot‐to‐head or head‐to‐foot, of the body of god. Such devotional visions, comparable to the wasfs in the Hebrew Song of Songs, form the emotional center of gravity of the shrine poems to Devanayaka. Afterword ends with a return to the theme of radical surrender (prapatti) to the god and the vulnerability of love, helplessness, and the asymmetry of lover/beloved in Venkatesha's devotional poetics.

After recalling themes of “emotional” bhakti in the Tamil poems for Devanåyaka at Tiruvahândrapuram, Chapter Seven is a close reading of selected passages from Vedåntadeóika's Sanskrit and Måhåråóìrâ Pråkrit poems to Devanåyaka, the Devanåyakapañcåóat and the Acyutaóatakam, respectively. We see in these Sanskrit and Pråkrit poems for Devanåyaka what we saw in his Tamil poems for the same god: how creatively Deóika transforms the resources of a secular poetics of love — in this case, the many valences of óãígåra rasa, or the aesthetic experience of the erotic — into hymns praising the beautiful body of god. This chapter's close reading also provides a recapitulation of the main themes of the book, including the theology of place and the “real presence” of Vishnu in the shrine and icon, the anubhava as “verbal icon” of the body of the god, the erotics of bathing, surrender (prapatti) and “worthlessness” (akiñcanatvam), salvific beauty, and the linking of the “emotional” and “intellectual” in Vedåntadeóika's bhakti poetics.

This chapter introduces the topics covered in this book. This volume deals with the history of surrender. It seeks answers to the question of ‘how fighting ends’. The chapter describes how the book title came about and compares the phrase ‘how fighting ends’ with the term ‘surrender’ and explains why the former is important. The task of this book, this chapter states, is to analyse the reasons behind decisions to stop fighting and to consider them at different levels of authority: those of individual soldiers, of armies, and of entire societies.

This chapter analyses how Henry VIII and his ministers blundered into a confrontation with the Kildare dynasty, on which they depended for the management of the Irish lordship. The rebellion and destruction of the Kildares left a power vacuum, filled by the new strategy of seeking to integrate the Gaelic Irish lords, formerly considered aliens, into the English social hierarchy — the policy known as surrender and regrant. Meanwhile, Ireland followed England in rejecting the authority of the pope. Under Edward VI, surrender and regrant gave way to a more aggressive policy, while more far reaching changes in doctrine and liturgy — a true Protestant Reformation — encountered strong resistance.

This chapter examines the specific question of the treatment of anti-Jewish crimes within the general framework of the trials. It suggests continuities between the latter and the attitude of the liberal democracies to the Jewish plight in wartime. Thus, in crude terms, on both sides of the German surrender, responses were characterized either by a failure to recognize the fate of the European Jews or a reluctance to act upon any such recognition.

This chapter demonstrates that in the field of international criminal law decisions of international courts and tribunals have recurrently been challenged before national courts. Since most international criminal courts and tribunals are either organs of international organizations, such as the International Criminal Tribunal for the former Yugoslavia (ICTY) or the International Criminal Tribunal for Rwanda (ICTR), or enjoy the status of an international organization (International Criminal Court), putting their judgments into question amounts to challenging the acts of an international organization. It is against the backdrop of the obligation of States to cooperate with these international tribunals that national courts have often been called upon to address such challenges, mostly in the context of the transfer of a suspect. In these cases, they have faced a dilemma arising out of the need to secure the independent and efficacious functioning of the international tribunal while simultaneously safeguarding domestic fundamental rights.

This chapter considers the way in which human moral wrongdoing fragments the psyche of the wrongdoer. It examines the theological doctrine of original sin and argues against attempts to show that a human tendency to moral wrongdoing, of the sort postulated by the doctrine of original sin, is incompatible with the existence of a perfectly good, omniscient, omnipotent God. It then presents the remedies for the human proclivity to moral wrongdoing as Aquinas sees them. These consist in the processes of justification and sanctification. The chapter argues that each of these processes requires a certain kind of passivity and surrender on the part of the person engaged in the process. Contrary to Harry Frankfurt's position that passivity is inimical to the true self and to human flourishing, it is argued that some significant goods for human beings, including the love of friendship, are impossible without some reciprocal passivity.

This chapter is constructed around William Cecil's appointment as principal secretary and to the privy council in 1550 during the reign of Edward VI. It offers an account of society and government in Ireland, by then a kingdom, at a time when the implications of the constitutional and political changes introduced late in the reign of Henry VIII were steadily revealing themselves against a backdrop of religious polarization and war in Europe which had altered the traditional relationship between Ireland and England.

This chapter discusses the results of a 1995 study on the meaning of spiritual healing in mainstream religious congregations. The United Church of Christ (UCC) was selected for this study because of its broad socioeconomic, ethnic, and geographic diversity. The UCC has been supportive of women clergy, has been open and affirming of participation of gays at all levels, and is a leading advocate of civil rights and social change. Currently, two optional healing services are available in the UCC: one for individuals, another for groups. Many UCC churches include lay intercessory prayer groups. Despite the rather sharp differences in plot or structure of the stories, several core themes echo across all the categories: surrender, acceptance, surprise, transformation, the experience of peace, the experience of God's healing presence and love, the use of prayer in the healing process, and an absence of emphasis on the role of suffering. These themes were often interwoven, creating a powerful portrait of the experience of spiritual healing.

A characteristic of modern Hinduism is the simplification of the various yogas that lead to spiritual realization, and the recognition of their interconnection. The combination of bhakti and jñāna is simple yet effective. In this context, the devotee may first ask a question on devotion to the master, who in this case is Ramana Maharsi. The devotee then proceeds to ask more questions about the relationship of bhakti and jñāna, about his problems in pursuing devotional practices steadily, and again about the relationship of bhakti and jñāna. How should one carry on nāma-japa? Where is the need for inquiry or vichāra? Jñāna does not differ from absolute surrender to the Lord in terms of thought, word, and deed. To be complete, surrender must be unquestioning; such entire surrender comprises all: it is jñāna and vairāgya, devotion and love.

This case study on German subsidy troops fighting in the American War of Independence understands surrender as a ritual performance, turning defeated soldiers into symbolic capital. If the ritual was staged as a rite of passage, as at Saratoga in 1777 and Yorktown in 1781, it provided the vanquished with a safe and respectable transition from the state of armed soldiers to that of unarmed prisoners of war. The victors, in turn, gained an opportunity to demonstrate and communicate their success within their own ranks and a wider public. The observance of rigidly structured rituals guaranteed that the surrender, this dangerous bargain between victors and vanquished, actually succeeded. When rites of passage were missing, as happened at Trenton and many other battles and skirmishes, defeated soldiers were nervous about their future in enemy hands and violence toward prisoners became a distinct possibility.

Spiers proffers a critique of transcultural theory as applied to British colonial warfare. It argues that all rules of warfare were not abandoned in such wars and that the conditions under which the wars were fought had a greater bearing upon their conduct than racial feelings or the desires for revenge. Surrenders even after or during ferocious conflicts did occur (with massacres as at Isandlwana somewhat exceptional events), and the various belligerents took prisoners. Indeed surrenders served a range of political and deterrent purposes, with the payment of a price by the vanquished being understood as part of colonial interaction prior to the resumption of trade or service in British armies.