State Responsibility Theory

The theory of state responsibility relates to laws and principles that control when and how a country should be liable for a breach of international law. DJ Harris shows that the theory of state responsibility is general and not specific to any particular obligation. Thus, it only applies when a country breaches provisions of international law and set legal consequences of such acts. From this observation, we can see that provisions of state responsibility are secondary laws.Advertising We will write a custom critical writing sample on State Responsibility Theory specifically for you for only $16.05 $11/page Learn More The theory of state responsibility seems to be general and independent from the main international law. In this regard, we can look at state responsibility under obligations that make an act wrongful before international law when we can attribute acts to private persons and officials of a state. In addition, we can also look at liability d efence and subsequent consequences of such acts. DJ Harris shows actions of private individuals and state may be difficult to differentiate. However, the Draft Articles on the Responsibility of States for Internationally Wrongful Acts (Draft Articles) have changed the state responsibility. Draft Articles classify wrongful acts as where the state is liable under international law, and involve a breach of international obligation. A country can make reparation that can cover compensation, restitution, and satisfaction as forms of remedies. However, remedies also differ based on a given forum, such as UN, ICJ, WTO, and ICC among others. Treatment of Aliens The ILC does not allow ill treatment of people irrespective of their nationality. This is the basis of aliens, state responsibility, and the international minimum standard for the treatment aliens. We must understand that states are not under obligation to admit aliens to their countries. However, if a state allows aliens to enter it s territory, then it must treat them in a civilised way. A state can breach international law if it inflicts injury on aliens even if such aliens are outside its territory. Under ILC primary rules, a state cannot perform such acts in another state without authority of the latter. Under ILC, any failure to act within provisions of the minimum international standard calls for international responsibility of the defendant state, and state of the injured alien to apply its diplomatic right to protection. In other words, a state may use diplomatic means against another state so as to seek redress or compensation. Negotiations, arbitration, or judicial settlements have been useful in such cases.Advertising Looking for critical writing on criminal law? Let's see if we can help you! Get your first paper with 15% OFF Learn More It also crucial to note that the defendant country does not owe the injured alien any duty, but it owes the country of the alien. The idea is that a cou ntry experiences a loss in a situation where any of its citizens suffer injuries. Thus, the claimant country can make, ignore, or abandon a claim. In addition, the claimant state can also accept any value of compensation and has no obligation to pay the injured national. Thus, the injured citizen is at the mercy of his or her country. Imputability Imputability maintains that a state is only liable for its own acts or omissions. Characters in this case are government officials. Thus, this does not account for actions of private individuals. Imputability results into problems in cases where state officials exceed their powers or disobey instructions. Draft Articles do not apply in all situations especially where specific treaties apply. There is also a challenge in holding a state liable in situations where nonstate actors, such as terrorist groups, NGOs, and multinational organisations may be involved. In this case, some clauses (saving) of Draft Articles maintain that a state may ha ve secondary responsibility for such actors. In cases where certain acts (including ultra vires) affect the international community, then such matters become orga omnes. Domestic Remedies According to ILC Draft Article 22, any injured person must exhaust all remedies in courts of the defendant country before his or her state proceeds to make international claims. Domestic remedy rule cannot apply when the local courts cannot provide redress for the injured person and injury directly affects the state. A state cannot seek redress for such injuries in another state’s courts. This critical writing on State Responsibility Theory was written and submitted by user Jazmin Sutton to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Once on this Island play essays

Once on this Island play essays My overall opinion of viewing Once on This Island was that the actors did a good job in their parts but the play selection was poor. For the nature of the play it was done I possibly as well as it could have been. The lead female singer, older Timoon, was very good in my opinion but it was just a tough play to really make that great. The young girl also did well especially for her age, she seemed very comfortable. The set was very nice and I especially liked how the gate doors went directly into the stage. I also thought it was cool looking how the back screen would show the storm with lightning strikes across it. It would also show when clouds were rolling in and when accompanied by the sound it wind it depicted a nice storm scene. Also it was clever how the car was an actor holding two flashlights while acting like he was driving around. Once on This Island starts out with a poverty stricken family telling the folk tale of their people. It tells of a little girl who was ship wrecked and was the only survivor. She was in a tree screaming because she was afraid, lost, and alone. A family who didnt have any kids, heard her screams and helped her from the tree and began to raise her as their own child. They named her Timoon. She grew up with the family and the village and was well known to everyone. She was very cheery and curious on what life was like out of her village. One day she found a man who had wrecked his car. He was Daniel the son of the king of the island. There was a legend about Daniels family because his grandfather had cheated on his wife with a woman of poverty. His son grew up and threw him out of power so he cursed his bloodline so no one could leave the island and had to stay in the city. Timoon had everyone bring him back to her house so she could take care of him. Her parents were worried because t hey could get in trouble for having him there. But Timoon was persistent ...

End- or Endo- Biology Prefixes and Suffixes

End- or Endo- Biology Prefixes and Suffixes The prefix (end- or endo-) means within, inside or internal. Examples Endobiotic (endo-biotic) - referring to a parasite or symbiotic organism that lives within the tissues of its host. Endocardium (endo-cardium) - inner membrane lining of the heart that also covers heart valves and is continuous with the inner lining of blood vessels. Endocarp (endo-carp) - the hard inner layer of pericarp that forms the pit of ripened fruit. Endocrine (endo-crine) - refers to the secretion of a substance internally. It also refers to glands of the endocrine system that secrete hormones  directly into the blood. Endocytosis (endo-cytosis) - transport of substances into a cell. Endoderm (endo-derm) - inner germ layer of a developing embryo that forms the lining of the digestive and respiratory tracts. Endoenzyme (endo-enzyme) - an enzyme that acts internally to a cell. Endogamy (endo-gamy) - internal fertilization between flowers of the same plant. Endogenous (endo-genous) - produced, synthesized or caused by factors within an organism. Endolymph (endo-lymph) - the fluid contained within the membranous labyrinth of the inner ear. Endometrium (endo-metrium) - inner mucous membrane layer of the uterus. Endomitosis (endo-mitosis) - a form of internal mitosis in which chromosomes replicate, however the division of the nucleus and cytokinesis do not occur. It is a form of endoreduplication. Endomixis (endo-mixis) - reorganization of the nucleus that occurs within the cell in some protozoans. Endomorph (endo-morph) - an individual with a heavy body type predominated by tissue derived from the endoderm. Endophyte (endo-phyte) - a plant parasite or other organism that lives within a plant. Endoplasm (endo-plasm) - the inner portion of the cytoplasm in some cells such as protozoans. Endorphin (endo-dorphin) - a hormone produced within an organism that acts as a neurotransmitter to reduce the perception of pain. Endoskeleton (endo-skeleton) - an organisms internal skeleton. Endosperm (endo-sperm) - tissue within the seed of an angiosperm that nourishes the developing plant embryo. Endospore (endo-spore) - an inner wall of a plant spore or pollen grain. It also refers to a non-reproductive spore produced by some bacteria and algae. Endothelium (endo-thelium) - thin layer of epithelial cells that form the inner lining of blood vessels, lymphatic vessels and heart cavities. Endotherm (endo-therm) - an organism that generates heat internally to maintain constant body temperature.

Miracles of Jesus Christ Essay Example | Topics and Well Written Essays - 1000 words

Miracles of Jesus Christ - Essay Example And these were all manifested in the eight miracles of Jesus Christ. Turning of Water into Wine: Jesus Christ as the Living Water Jesus Christ’s first miracle according to John happened during a wedding in Cana in Galilee. There are many facets in the story that would reveal Christ’s deity. Firstly, it could be surmised that John used the symbol of water to signify spiritual cleansing. The element had been numerously cited in the bible to exemplify purification. And to purify oneself, one must have to undergo the process of a parallel spiritual cleansing. And this is achieved through compliance of the instructions of Christ. To point out, in the miracle of turning the plain water to an excellent wine, Mary specifically ordered the servants to follow the instructions given by Christ. These servants represent humanity who has specific orders to dutifully follow the life that Christ lived. And by following the path that Jesus walked, humanity’s old and sinful self d ies to pave way to the rebirth of a new and cleansed self. When we receive Christ the Living Water, we symbolically go through death and are resurrected. In this way, Jesus Christ revealed his deity as water element who can wash away our impure selves so we may become clean before God, our Father. Healing of the Dying : Jesus Christ as the Omnipresent God The second miracle that identified God as a supreme deity is when He healed the son of a prominent official as shown in John 1:1-18. The general theme embedded in this account, we may say, centered on incarnation through the power of faith. In this account, God showed Himself as a deity who is capable of healing regardless of time, distance, space, nationality, sickness, etc. He shows no favor and looks upon everyone equally as long as faith is firmly anchored on him. For humans, distance and time (among other limitations) are physical hindrances that prevent us from fully believing in the power of God. But God’s glory is de monstrated when He fully healed the dying son of the official even when he was not in the scene. And God through Jesus Christ, as an omnipresent deity, conquered the challenges brought about by space and time. Restoration of Sight : Jesus Christ as the Light of the World The third miracle performed by Christ is comparable to the previous miracle in such a way that it can be categorized under healing miracles. In this chapter, Jesus Christ manifested His glory and power by restoring the sight of a blind man. In a physical sense, the blind man symbolized blind faith among non-believers and even those who already saw Jesus but remained skeptical about His identity. The parallelism between physical blindness and spiritual blindness were emphasized in this story. Physically, the blind man was not able to see Jesus but the moment He passed by him, he developed a knowing feeling of His presence and was therefore healed. This scenario is a significant event that identified Jesus’ dei ty as the Light of the World. Biblically, this could be explained by John in the verse: â€Å"I am the light of the world†, he said. Whoever follows me will have the light of life and will never walk in darkness (John 1:2). In the same way, our spiritual blindness comes to an end when we allow Jesus to work into our lives. Feeding the Five Thousand : Jesus Christ as the Bread of Life Like Jesus’ identification of himself as the water that cleanses, one miracle also revealed

DESCRIBE A RESTAURANT Essay Example | Topics and Well Written Essays - 500 words

DESCRIBE A RESTAURANT - Essay Example As is shown consistently by the Esquire Tavern, in order to succeed in hotel business, five values are principal and indispensible: harmonious coexistence with serene environment, hygiene, high value customer care and exemplary culinary skills. One of the factors that made me fall in irrevocable love with the Esquire Tavern is its close touch with serene environment. The perpetually popular restaurant is marooned in a tacky stretch of River Walk. Impeccably pruned trees and flowers, a large swimming pool and well kept lawn grace the restaurant’s surroundings. The aforementioned beautiful trees and flowers aerate the Esquire Tavern’s environment and gentle breeze help pleasantly soothe client’s sense of smell. The restaurant is located at least 400 meters from traffic, thereby guaranteeing clients serenity while rendering Esquire Tavern an oasis in the desert of the noise and the rough and tumble of the outside world. Inside the restaurant, the large swimming pool which is compartmentalized in its own yard easily complements the usefulness of the scorching high noon sun. The vastness of the Esquire Tavern provides customers with the power to choose between eating from the many spacious hotel rooms or from outside. Any client who has visited the Esquire Tavern will often testify of having been confused like a termite in a yo-yo when it comes to choosing a table. This is because, contrary to popular opinion that open air tables are more comfortable, the Esquire Tavern’s hotel rooms are equally appealing. Aesthetically stamped tin ceilings, an evocative wallpaper and 100ft-long wooden bar greet all clients who walk into the Esquire Tavern reception and hotel rooms (Trip Advisor, 1). In a closely related wavelength, the Esquire Tavern has constantly and consistently endeared itself to its customers by serving them with cuisine tasty enough to tickle anyone’s taste buds. At the Esquire Tavern, devilled eggs get studded with flowery pink peppercorns, while

International Trade Essay -- essays papers

International Trade In today’s world there are many issues in need of reformation, one of which is international trade, otherwise known as globalization. Although there are a great deal of rules, regulations, and policies imposed on international trade, the manner in which those rules have been enforced is a major controversy that seems to be escalating day by day. At the center of the controversy is the World Trade Organization (WTO). The WTO was established in 1995 in order to transform the General Agreement on Tariffs and Trade (GATT) into an enforceable global commercial code. Critics of the WTO say that instead of being run democratically and in the interest of member countries, it has become the enforcer of corporate managed trade. A system whose ethics are not in favor of the public interest, instead the focus has shifted to large corporations and making money. Profit is the motivating factor behind decisions made by the WTO. By looking at international trade from the rational perspective, the WTO has not only failed to protect consumers, workers, and the environment, it has also acquired a number of opponents and protestors. Recent issues concerning the WTO include President Clinton’s signing of a bill, which grants permanent normal trade relations to China and virtually guarantees them membership into the WTO. Not concerned with China’s communist regime that abuses its workers, supporters of the bill call it a â€Å"major victory for U.S. companies like Microso...

Grief and Rosaldo’s Rage Essay

She had not suffered much. Her death came and went quickly. Michelle was dead, gone forever at the blink of an eye. As her husband looked over her body at the bottom of a 65 foot sheer precipice, many ideas and emotions fluttered in his mind. Renato Rosaldo describes his experience at the site of the fatal accident, overlooking the body of his lifeless wife, Michelle Rosaldo: â€Å"I felt like in a nightmare, the whole world around me expanding and contracting, visually and viscerally heaving (476).† Although at the time of the tragedy and many months after, Renato Rosaldo found himself in an almost delusional state of grief, the calamity helped Rosaldo reach a state of enlightenment with his study of the Ilongot tribe. Michelle and Renato Rosaldo had studied the Ilongot tribe in the northern part of the Philippines as anthropologists. Renato Rosaldo’s past attempts at understand the Ilongot’s reason for head hunting, â€Å"rage, born of grief,† had failed using his method of hermeneutics. The conclusions Rosaldo drew from this explanation were, at best, educated guesses. Trying to be objective to his study of the Ilongot tribe, Rosaldo could not understand the driving factor behind killing a fellow human as a way of dealing with the loss of someone close to you. What he later started to understand was that the ritual was something that could not easily and readily be described. It was not until the time of his wife’s death that he could comprehend the force of anger possible in bereavement. The force was so strong within him that drawing parallels with the ways Rosaldo’s own culture had molded him into dealing with bereavement started to overlap with the Ilongot way. This emotional force became the key in helping Rosaldo unlock the mystery of this rage via bereavement, and unfortunately, it could only come at the price of Michelle Rosaldo. Renato Rosaldo’s explanation of why the Ilongot used head hunting as a way of dealing with bereavement is compelling due to his understanding of emotional force through his own personal experience. After the loss of his brother, then four years later, the loss of his colleague, friend, and wife Michelle Rosaldo, Rosaldo experienced  bereavement and the emotional force that accompanies it first hand. Spending months grieving, Rosaldo’s insights on the topic of head hunting had changed dramatically. Shortly after his wife’s death, an excerpt from his journal concurs with the change of perception of the Ilongot people. My journal went on to reflect more broadly on death, rage, and headhunting by speaking of my ‘wish for the Ilongot solution; they are much more in touch with reality than Christians. So, I need a place to carry my anger – and can we say a solution of the imagination is better than theirs? And can we condemn them when we napalm villages? Is our rationale so much sounder than theirs (478)? Rosaldo’s experience with personal bereavement left him with a sense of what despair and rage could conjure up in the human being. Wishing for the Ilongot solution himself, Rosaldo finally realized that the Ilongot were not as different as he had originally thought. The emotional force Rosaldo had felt has the same core as the force that pushed the older tribesman into a headhunting raid. Rosaldo’s comparison of his solution of the imagination and the ritualistic headhunting had rage as the common seed. Rosaldo’s initial attempts to find what drives the older Ilongot men to headhunt using traditional ethnographic methods failed. Renato and Michelle Rosaldo played a tape of a headhunting celebration five years prior, evoking great emotion from the crowd of Ilongot because the celebrator on the tape had already been deceased and headhunting was now forbidden. â€Å"The song pulls at us, drags our hearts, it makes us think of our dead uncle†¦Leave off now, isn’t that enough? Even I, a woman, cannot stand the way it feels inside my heart†¦At the time I could only feel apprehensive and diffusely sense the force of the emotions experienced†¦(473-474).† Rosaldo’s emotional detachment from the man speaking on the tape recorder prevents him with identifying with the Ilongot tribesmen. This lack of emotional connection is understandable, as Rosaldo himself was obviously not as close to the man practicing the ceremony as his family. This understanding of the rage and sorrow that the Ilongot members had felt during the listening is a crucial element of how the dynamic between bereavement and sorrow function. Rosaldo understood that his analysis could easily be brought under fire due to the tying in of personal experiences during his ethnography of the Ilongot culture. Rosaldo concurs that there is potential for risk by saying, â€Å"Introducing myself into this account requires a certain hesitation both because of the discipline’s taboo and because of its increasingly frequent violation by essays laced with trendy amalgams of continental philosophy and autobiographical snippets (475).† The possibility for an anthropologist who brings personal experience into an analysis of a foreign culture to become too self absorbed is always possible. Rosaldo avoids this frequent ethnographic infringement by separating self righteousness from applying personal experiences for comparison in anthropology. Rosaldo claims that his and all interpretations are provisional, stating that â€Å"they are made by positioned subjects who are prepared to know certain things and not others (476),† which presents that he only began to fathom the force of what the Ilongot’s had been describing as the anger held because of bereavement. Although some would argue that the risks with mixing emotion during anthropological study are too great, total objectivity can not always provide a complete analysis. Although being objective and getting the factual aspects of rituals and cultural symbols provides great insight of a culture and its formal procedures, it does not necessarily give the ethnographer the true experience of the event; let it be bereavement or something else. The true meaning behind many events and cultural symbols that are looked at objectively are really quite open to interpretation. Who is to say that what the ethnographer interprets as being one thing, in turn, does not represent something totally different for the subject actually being studied? Although it is not true for all cases, bereavement and the emotional forces that are its byproduct can only be successfully analyzed and interpreted when the observer’s experience overlaps or parallels that of the subject’s. Rosaldo later found his own experience overlapping that of the Ilongot’s. After suffering through not only the loss of his young brother’s life, but the loss of his wife’s, Renato Rosaldo’s view of headhunting had drastically  changed. Although Rosaldo had spent fourteen years attempting to conclude the actual drive behind the Ilongot murderous ritual using current anthropological methodology, in one swift moment, he had felt the drive within himself. This emotional force had left him seeking for the Ilongot solution. Realizing that this rage within him had pieced together the ethnographic puzzle of the Ilongot headhunting, Rosaldo masterfully avoided becoming too self absorbed while giving his account of the Ilongot ritualistic beheading. Rosaldo posed the question, â€Å"Do people always in fact describe most thickly what matters most to them (470)?† After review of Rosaldo’s essay, one will most likely conclude that the answer is no. Works Cited Rosaldo, Renato. â€Å"Grief and a Headhunter’s Rage.† Literacies. Ed. Terence Brunk Suzanne Diamond Priscilla Perkins Ken Smith New York, W. W. Norton & Company, 1997. 469-487