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Western discussions of human rights have led to the coalescence of two distinct positions regarding the fundamental, inalienable liberties that citizens should be able to enjoy as a matter of principle. The first, commonly known as the cosmopolitan perspective , asserts that one set of basic human rights is valid for all societies. The other claims that citizens of different societies may possess different sets of human rights, albeit ones that any thoughtful person would acknowledge to be essentially decent and appropriate to the cultural and historical circumstances of the community at hand. Among a great many prominent cosmopolitan theorists, David Held stands out as the most consistent and vociferous champion of a universalist conception of human rights. Arguably the most influential proponent of distinct packages of rights for various social milieux is John Rawls, whose controversial notion of the Law of Peoples explicitly calls on liberal societies to tolerate, if not actually respect, alternative ways in which a minimal cluster of basic rights might be articulated. This paper demonstrates first that these two, generally opposed poles of the debate over human rights have moved much closer to one another than one might expect.

All various functions of the International Maritime Organization (IMO) can be categorized into two types: legislation and regulation. IMO’s regulatory function includes different processes with various objectives, principles, and mechanisms. This study investigates one of the main IMO regulatory tools, namely, the Mandatory Audit Scheme of its Member States, by studying its objectives, principles, and processes. In general, this regulatory tool has evolved in the historical course of its formation, transforming from a self-reporting tool to a voluntary and then a mandatory one. The Mandatory audit process is also performed based on specific principles. Accordingly, each flag, coastal, and port state has unique responsibilities in addition to their general duties. Overall, the tool contributes to enhancing accountability of IMO Member States regarding their obligations under IMO Conventions. Moreover, it helps the governments identify problems regarding law enforcement as well as applicable maritime safety and environmental standards, including issues that have helped IMO develop its capacity to meet its objectives.

Today, there is a need for a new approach toward the sea and sea-based sustainable development. Alfred Mahan, by presenting the theory of Sea Power, made the politicians pay special attention to the sea and navigation. To present the theory of Maritime Civilization, a theory building framework was used. The framework includes three steps, from the Descriptive stage (Observation, Categorization, and Association), to the Normative stage, based on the theoretical basis of the research. The present study, while confirming the positive points of the Alfred Mahan''s Sea Power theory, criticized the nature of thoughts behind the theory. By extracting the necessary terms from literature and research background confirming the positive and negative points of the Sea Power theory and by considering the framework of theory building in Management Science research, a theory called "Maritime Civilization" was presented instead of the Sea Power theory. The results of the study indicated that Sea Power theory has good positive points, however, Alfred Mahan''s approach to the sea is an authoritarian and domineering perspective that, firstly, contradicts values and ethics; secondly, the present discussions about sustainable development and the Green Environment criticize the Sea Power theory. Thus, the theory of Maritime Civilization is presented, according to which the maritime civilization is a civilization in which the intellectual, scientific, industrial, social, economic and political movements are created in conjunction with the sea and the marine environment. Using a set of capacities and resources, this civilization seeks to enjoy a sustainable sea exploitation in order to turn the human and the marine community into a peaceful community. This is a preliminary theory, and for assessing its validity, the views of five experts from the Marine Science universities were used, which necessitates further investigation by other researchers in the future

Localization of sustainable development goals could reasonably provide a framework to how local and regional governments meet their requirements in respective jurisdictions. Due to the importance of the environment protection in the process of the “sustainable development”, it is crucial for the states to include sustainable development goals in their regulations, laws and policies. In this perspective, presenting new approaches is utterly requested to protect the maritime environment of the Persian Gulf from destruction and degradation. Undoubtedly, there are a number of challenges and obstacles regarding the localization of SDGs in this region that the present paper will examine the strategies for addressing them. In fact, if environmental rules are internalized as a part of the domestic legal system, they will become more prominent and will be more respected. For this reason, one of the fundamental goals of this paper is to elaborate a suitable methodology to explain and design localized indicators of development sustainability at the regional level of the Persian Gulf. The main goals of sustainable development are to attain durable development in maritime areas in which efforts are made to provide a balance between economy, community and the marine environment.

Minerals in nature are one of the most valuable treasures on the earth, which due to the limitation of these resources on land and its heterogeneous distribution in different countries, has made human beings think about extracting the new resources. The limited mineral resources on land and the heterogeneous distribution of these substances in different countries have made human beings think about extracting and using the resources of other parts of the earth and even other planets. Deep-sea mineral resources can be considered as a reliable alternative to compensate for the limitations of land resources. The developed countries were more concerned with the use of these resources than others because, given the dependence of their economies on third-world mineral resources, the development of offshore resources could mean the liberation of their economies from this dependence. In political and scientific circles, the concept of the common heritage of humanity was gradually introduced, based on which activities related to mining in the deep sea. The method of this research is a descriptive-analytical study using library resources, the study of articles, and a review of environmental treaties and related internet resources. The result of this research shows, that none of these legal systems in the field of responsibility can respond to the challenges independently. This research tries to provide a legal solution by considering the opinions of environmental experts, an executive solution about achieving new financial resources based on combined systems of environmental responsibility.

The world witnessed a change in the arrangement of international actors after the Second World War and the rise of international organizations in the international landscape. The International Maritime Organization (IMO) was one of these entities, acting as the UN specialized agency in maritime affairs. This study mainly aims at reviewing the regulatory role of the IMO, particularly the Port State Control (PSC) regime, by addressing its concept, as well as the legal basis and the control procedures. This mainly descriptive–inductive study describes and analyzes the legal bases of the PSC. Generally, IMO is identified with two types of functions: legislation and regulation. IMO’s regulatory function is reflected in two main tools, namely, the Audit Scheme of its Member States and Port State Control (PSC). With its supplementary nature, PSC is in fact an efficient maritime system for the safety and protection of the marine environment, encouraging states to watch for the safety of ships other than those flying their flags, especially those visiting their ports. This control system has led to an effective and efficient implementation of IMO rules and regulations.

The emerging right to democracy (e.g. Franck, T) within international law favors a liberal, democratic packaging. Yet as Abedolkarim Sourash argues, there has been a conflation of liberalism and democracy, which must be decoupled.  It is from this point of departure that this paper will examine the international legality of militant democracy and interrogate when and how a constitutional democracy can legally act in an anti-democratic manner to combat threats to its democratic existence.  Militant democracy was a term introduced in 1937 by Karl Lowenstein. It refers to a form of constitutional democracy authorized to protect civil and political freedom by pre-emptively restricting its exercise. Lowenstein’s writings, at the time, were concerned with the limitations of democratic institutions in containing fascism. Militant democracies stand in contrast with the principles of legal pluralism, but the extent to which international law authorizes transformative political agendas that seek to implement forms of religious, cultural, or national autonomy is unclear.

Freedom of religion in the sense of freedom of belief and of religious manifestations; in teaching, practice, worship and observance is one of the basic human rights laid down in the Universal Declaration of Human Rights, art. 18. Freedom of religion in this sense is considered to be an important right and to play an important role in keeping up social peace in society. Germany, being a secular state with a historical connection to Christian religion, has anchored this right of religious freedom in is constitution in Article 4.According to Art. 7/3 religious education in state- run schools is accomplished in accordance with the religious communities. This religious education is normally provided for by the Catholic and Protestant Churches, but also by the Jewish community.  There are 3,2 Mio Muslims in Germany , especially from Turkey, but also from the Arab countries and Iran. Most of these Muslims do not plan to return to their native countries and will remain in Germany.They do enjoy freedom of religion in the above-mentioned sense. In my paper I will deal with the question of how religious manifestations of the Muslims in Germany “in teaching, practice, worship and observance “is accomplished. <br />I shall focus on their religious education and endeavor to answer the following questions: What does Islamic education mean in Germany, in a secular state? Who provides for it and how? How does it differ from religious education in Islamic countries? How is it seen by the German society? I will deal with these questions on two levels (1) on the national level and (2) on the local level. On the national level a clear effort of the German state can be seen to integrate the Muslim minority as a religious group into the German state. <br />For this reason the German Minister Wolfgang Schäuble convened in 2006 the so called “Islamkonferenz inviting jurists, scholars of Islamic studies and representatives of the different Muslim communities as well as independent persons to talk about the situation of Muslims in Germany. The unsolved question still is: how the different Islamic groups comprising Muslims from different social, political and religious backgrounds and from different countries as Turkey, Arab states, Iran, Afghanistan with different national Islamic traditions could find a common platform of religious Islamic belief in a secular state. By establishing the Coordinating Council (Koordinierungsrat) of Muslims in Germany in April 2007, some larger Islamic organizations tried to create a common structure for the representation of all Muslims. So far this organization has not been recognized by the German state as the official representative of all Muslims, but the discussions at the “Islamkonferenz” are not yet finished and are still going on. <br />One of the main aims of the Muslim Organizations is to gain the right to give Islamic religious lessons at German state-run schools. Whereas on the national level the integration of Islam as a religion within the secular system is discussed, on the local level religious teaching is currently taking place within different projects in many selected state schools in Germany as well as in local mosques. Religious teaching at mosques will be discussed by taking the example of mosques in Goettingen, a small university town in Central Germany. There are two main mosques in Goettingen: one belonging to the Turkish community (Ditib) and the other being an Arab mosque. <br />I shall sketch the concept of religious education given in this Arab mosque with regard to its content and the way it is taught to the children, whether it corresponds to the classical Islamic education and which concepts, beliefs, rituals and cultic acts are being considered important for children growing up in a completely secular context? <br />Finally, I shall compare this approach at the local level with the efforts made on the national level and discuss how these different efforts are judged by the German society.