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The correlation between the sea and the ship with scientific and technological progress and human needs in the field of trade and transportation, and the existence of inspection and observatory control in territories and their safety has caused the attention of organizations and countries to its effectiveness. On the other hand, it caused promoted productivity through the use of skilled manpower on the ship. Undoubtedly, creating universal and acceptable regulations is important so that they can be turned into law. Definitely, in this law, attention should be paid to the evaluation of the prospect of sea events and it can be predicted. Factors such as affreightment, collisions at sea, ship damage, and maritime rescue can be among these rules and clarify the purposes of a safe sea. On the other hand, the International Maritime Organization (IMO) works very actively and effectively in the direction of the compilation of these regulations and laws. It should be noted that with the progress of the shipping industry and the expansion of the sea boundaries, it is better that these laws become updated and more preventive and practical. Therefore, new standards in the maritime transport industry must be pursued by the World Maritime Organization and with a survey of the member countries, more attention should be paid to the security, speed, and services of the ports and sailing of the countries. Although one of the appreciable achievements of the World Maritime Organization has been the transformation of unsafe traditional ports into safe modern ports. But it seems that the diversity of sea transportation with regard to commodity exchanges requires the implementation of a more legal and regulatory strategy. In this article certainly, attention has been paid to the importance and fundamental role of the World Maritime Organization, because the most important basis of maritime transport is the ship. It should be noted that the ship has an independent identity and personality. On the other hand, the diversity in the utilization of ships in the aspects of commerce, public services, military, and the diversity of ship types requires special standardization and proficient implementation.

The Enlightenment's distinction between positive and natural religion furnishes a useful point of departure for thinking about the relationship, in today's world, between religion and human rights.  According to eighteenth century rationalism, natural religion consists in the simplest form of those beliefs that reason can admit to without contradiction, such as the existence of God and the immortality of the soul (Voltaire); whereas positive religions are merely the multitude of diverging institutions, dogmas, ceremonies and beliefs that human beings have created for themselves during the course of history.  In natural religion, consciousness finds divinity within itself, and thus is co-responsible for the laws that it constructs and obeys; in positive religion, God imposes His commands from without.  Despite their differences, however, both forms of religion rely on the same conception of temporality to make their claims understood:  they conceive of time as a pure linear sequence (t1, t2, t3, etc.) that is divided into the tripartite form of past, present, and future.  For positive religion, this structure supports the existence of a well-formed past-time during which sacred grounds for respecting human rights were first revealed to a privileged founder; the record of this past-time, in the form of holy writ, then becomes a stable meaning which is thought to ground (and require) any subsequent action that aspires to be righteous.  And while natural religion, for its part, attempts to avoid dogmatism by permitting practical reason to deduce right action from the God-given moral law within, the very concept of deduction in general entails the same tripartite structure of time:  that is, rational people can lay down the law for themselves only in a past-time which, even if it is very recent, must always precede (and hence pre-authorize) the rightness of all right action. According to positive religion, God gives people moral laws; according to natural religion, God gives them a faculty (reason) that allows them to produce valid moral laws for themselves.  Just like the conventional idea of positive law in general, both forms of religion display a kind of pre-rational "faith," so to speak, in what can and should happen after the moral law comes into being.  That is, law, natural religion, and positive religion all adhere to the proposition that the past in general—and appropriately sanctioned human rights norms, in particular—can provide a secure foundation for right action, both in the present and in the future. <br />But of course philosophers are hardly ever univocal when it comes to this or any other topic.  Against the foregoing conventional interpretation of time, Western thought has also delivered us an altogether different concept of temporality, one that supplants sequential time's staid historiography of dates, laws and eras with the notion of "historical" time (Heidegger).  The latter is characterized by the sheer persistence of a unitary spatial-temporal milieu that ceaselessly reproduces itself.  Although this unity supports all modes of becoming, it provides no stable pause, or platform, on which a secure foundation for action could ever be established definitively, once and for all (Nietzsche).  To paraphrase Walter Benjamin, the concept of this sort of temporality holds that the true site of history is not homogeneous, empty time, but rather time filled by the presence of the now (Die Jetztzeit).  From this point of view, time does not "pass"; rather, human beings are seen as living their entire lives in (or as) a now-time in which they are caught, inescapably, between the warring forces of past and future.  Franz Kafka's extraordinary parable, He, paints an image that vividly illustrates this concept of time: <br />  <br />He has two antagonists:  the first presses him from behind, from the origin.  The second blocks the road ahead.  He gives battle to both.  To be sure, the first supports him in his fight with the second, for he wants to push him forward, and in the same way the second supports him in his fight with the first, since he drives him back.  But it is only theoretically so.  For it is not only the two antagonists who are there, but he himself as well, and who really knows his intentions?  His dream, though, is that some time in an unguarded momentCand this would require a night darker than any night has ever been yetChe will jump out of the fighting line and be promoted, on account of his experience in fighting, to the position of umpire over his antagonists in their fight with each other. <br />Kafka's man is a figure for human freedom:  the fateful "place," as it were, where the struggle between past and future eternally transpires.  But this human freedom should not be confused with the kind in which reason lays down or acknowledges universal laws that then warrant the rightness of future actions (Kant), or even with the kind of Hegelian freedom that permits the individual to recognize and identify with the rational universal that is immanent within the institutions of his time and place.  Nor is this a non-rational, religious, sort of freedom, founded on grace or revelation, by means of which one can let oneself become a vehicle for accomplishing God's will (Meister Eckhart).  Rather, the kind of freedom that besets the man in Kafka's parable is tragic, in the precise Greek sense that it betrays itself as un-free and self-defeating whatever it does.  This is why the man dreams, impossibly, of escaping from the fighting line, for having to constantly experience oneself as the living site of a tragic confrontation between past and future is far less comforting than resting on the self-certain knowledge that one's actions are grounded on an absolute and indubitable foundation. <br />The difference between historiographical time and historical time corresponds to the differences between subservience and freedom, thought and action, and determinacy and indeterminacy.  Linear time attempts to reconcile reason and history by giving human rights a proper ground; but as Goethe says, in the beginning was the deed, not the word.  Unitary time is history by providing a site for the inherently groundless enactment of human rights; but as Kant says, intuitions without concepts are blind.  This essay elucidates the rich contrast between these two modes of temporality, and meditates on their significance for the task of thinking about the relationship between religion and human rights.

The Indian Ocean is Considered One of The Most Important and Sensitive Regions of The World, And for This Reason, Maintaining Its Security Is Very Important. The Amazing Economic Growth of Southeast and East Asian Countries Such as China, India and Japan in World Trade on The One Hand and The Special Role of The Persian Gulf and Iran as An Energy Supplying Region (Oil and Gas) On the Other Hand Show the Importance of The Indian Ocean as A Strategic Region to Connect These Two the Area Has Grown to Hundreds. The Role of This Geopolitical Region in Providing Energy, The Existence of Busy Straits, The Mass Consumer Market and The Presence of Powers with High Economic Growth Have Led to The Increasing Importance of The Global Position and The Change in The Balance of Maritime Power in It. This Research Was Done with Analytical and Descriptive Method Using Library and Documentary Sources and The Results Show That the Scene of The Indian Ocean Is of Great Importance Due to Its Key Role in Maritime Trade and This Has Made the Indian Ocean the Place the World's Major Maritime Powers Are Competing and Each Has Its Own Diplomacy in This Region.

With the acceptance of international trade and its expansion in the 20th century, the need to prepare a suitable mechanism to resolve disputes, especially in non-international dimensions, became one of the important concerns to maintain commercial relations and contracts. And this caused that, despite the global skepticism towards arbitration, in a short time arbitration and mediation were considered as a way to resolve conflicts, especially regarding international commercial disputes. On June 26, 2018, the Singapore Convention was approved by the United Nations Commission on International Trade Law (UNCITRAL) regarding international agreements resulting from mediation. And the plan of UNCITRAL was modified in the field of international commercial mediation and international settlement agreements resulting from mediation. The purpose of ratifying this convention is to establish a binding legal system and an efficient framework and legal platform for the implementation of international agreements resulting from mediation. Previously, the adoption of the New York Convention by expanding the use of the arbitration method as a way to settle disputes was considered one of the most successful international treaties in this field. In total, the present research, with an analytical and argumentative method, seeks to respond to the main philosophy of concluding and the scope of application of each of the two New York and Singapore Conventions, by examining the weak and strong points of each, it explains the position of these two treaties in resolving conflicts and disputes and discusses the similarities and differences between the New York Convention and the Singapore Convention on Mediation.

Exploiting the bed and subbed of the seas which are outside the governments’ sovereignty is always discussed since the countries severely need to these resources and the technological progress makes it possible to exploit these areas. Present study aims to respond this question that how resources of bed and subbed of the seas outside governments’ sovereignty are exploit based on law perspective, and how can analyze juridical attitude in this issue. In law perspective, according to the 1982 Convention on the Law of the Seas, these areas are the common heritage of humanity and International Seabed Authority is responsible in this field. In Islamic jurisprudence, exploitation of properties which do not belong to a specific person and freely are in access the public is named Anfal. But the bed and subbed of the seas are not included in any of the territories such as Dar al-Harb defined by the jurists, because no government have the right to claim sovereignty over these areas, and Dar al-Kofr is not in charge of these areas either. It is necessary to act based on international treaties and customary in such a situation. It means that Dar al-Islam is committed to act in accordance with existing international treaties and customary. Even if Dar al-Islam has not accepted any treaties regarding the bed and subbed of the seas, it is committed to implement international regulations based on international customary since international customary has known the bed and subbed of the seas outside the governments’ sovereignty as the common heritage of humanity.

Today, advances in science and technology have increased human power to change the environment; This situation has endangered human survival. Sustainable development is one of the solutions to solve this challenge. The emphasis of sustainable development is on intergenerational commitment and intergenerational and intergenerational justice, quality of life and participation of individuals in the development process. Since international judicial authorities play an important role in the development of international law, it is important to address the jurisprudence of these courts in the context of sustainable development and its principles. This article analyzes some of the rulings of the International Tribunal for the Law of the Sea and states that in its decisions of the last two decades, the Court has made good use of the principles of sustainable development and revealed the normative element of the concept of sustainable development. The rulings of this court indicate the establishment of the position of these principles in the practice of this institution and its positive approach to the rights of future generations, while defending the interests of the current generation.

A person’s identity is their sense of who and what they are, of who stands in significant relations to them, and of what is valuable to them. This is inevitably very broad, an immediate implication of which is that the concept of identity taken alone cannot do significant normative work. In some cases a person’s identity is bound up with the evil that they do or wish to do, and cannot thereby give them any right to do it. In other cases very powerful elements of a person’s identity – such as their attachment to loved ones – is certainly related to important rights, but it is not entirely clear that one needs the concept of identity to explicate or justify these rights; the deep involvement of their identity is arguably a byproduct of other important values in these cases (such as love), and those values can do the grounding work of the rights by themselves and more simply and clearly. <br />Nevertheless, when suitably qualified, a person’s identity is central to accounting for important political rights. These ranges from rights to participate in cultural practices of one’s group, which sometimes implies duties on governments to support minorities threatened with extinction, to – at the outer limit – rights to arrange political administration. <br />These rights are connected to both autonomy and fairness. Cultural rights are often taken either to be opposed to autonomy, or at best instrumental to personal autonomy (by providing ‘options’), but in fact, the ideal of autonomy, expressed by Mill as being the author of one’s life, requires that one be in control of significant aspects of one’s identity. Significant aspects of one’s identity are collectively determined within a culture. Cultures are not static, and their development is particularly affected by political boundaries. A fundamental right of autonomy implies, therefore, that groups be allowed, within reasonable constraints of general feasibility and stability, to arrange political boundaries to enhance their control over their identity. This shows the fundamental link between individual and collective ‘self-determination’. The right of collective self-determination is also based on fairness, since cultural majorities in existing states enjoy advantages that minorities frequently lack. <br />Spelling out the basis of identitarian rights in autonomy contributes to determining both the upper and lower limits of this and other rights of universal scope. First, it is important to distinguish between two senses of ‘human right’. The first sense is a right that a person has simply in virtue of being a person, or simply by being a human being. A second sense is a right of cosmopolitan scope. Every right in the first sense is a right in the second sense but not vice versa. That is, every right that people have merely in virtue of being people is a right that everyone has. But not every right that everyone has (and should have) is a right that they have merely in virtue of being a human or a person. Some rights that everyone has or should have today people could not have had in the past because institutional, economic, technological or other prerequisites were lacking. Some that everyone has today they may not have in the future because other values will have superseded them in a different institutional, economic, or technological setting.