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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.

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.

Following the terrorist attacks of 9/11, the International Maritime Organization (IMO) was faced with the issue of maritime security against terrorist incidents. Accordingly, it adopted the International Ship and Port Facility Security Code (ISPS Code) in December 2002 as part of the International Convention for the Safety of Life at Sea (SOLAS 1974- as amended) in order to increase maritime security through fulfilling its regulations by Contracting Governments. This Code, entered into force on 1 July 2004, provides a set of regulations for ship and port facility security. The first part of this paper focuses on the introduction and analysis of the key regulations of the ISPS Code. The second part of this paper focuses on the successful practices of two Contracting Governments, namely Malaysia and South Korea. Accordingly, this paper evaluates the enforcement of the regulations of the ISPS Code by concentrating on these two countries in East Asia in order to measure the effectiveness of the Code in enhancing maritime security of these two countries. This paper concludes that to achieve the objectives of the ISPS Code, all Contracting Countries should fully implement its regulations and for achieving a higher standards in maintaining maritime security they are advised to take advantage of the experiences and practices of such successful countries as Malaysia and South Korea in fulfilling the regulations of the ISPS Code. The research method applied in this paper is based on the descriptive - analytical method.

Peaceful co-existence is a universal but elusive aspiration. Despite the search for tools to create a peaceful world, conflict remains between nations and within nations. The fostering of peace is a question to which scholars, religious leaders and politicians put their minds, but despite this attention the paradox remains that there is little evidence that local and global conflict have subsided. Ideally the key to providing solutions can be found in the tenets of the world’s major religions and cultural traditions and in the musing of some of the great philosophy voices of past and modern times. Regrettably these tenets are often absent in education systems where there are limited endeavours to encourage young people to think locally and globally about social justice, peace and human rights. Many of the current ways of imparting knowledge of human rights and peace are limited, with the emphasis on the legal aspect alone and on international instruments such as the Universal Declaration of Human Rights (UDHR). Although the UDHR is an inspiring document given that its creation stemmed from a commitment to all humanity, its uncritical acceptance negates the critiques about western dominance. Arguably, unless humankind can find a way to grapple with the tension between universal and relativist approaches to human rights by acknowledging diversity, the search for peace and social justice will be limited. This paper contemplates the creation of human rights understandings beyond legal constructs to explore how human rights concepts can be invoked through education to reduce ignorance, prejudice, religious intolerance and fear that detracts from the goal of peaceful co-existence. It explores the question of responsibility to ‘the other’, a form of responsibility that is not apparent in the clash of cultures and the conflict between nations. The paper suggests a schema for human rights understandings based on philosophical, political, historical, anthropological, legal and practical approaches to human rights. This includes forging the connection between theory and practice; engaging in critical pedagogy through a process of collaborative dialogue and inquiry; being familiar with the historical origins of human rights and their application; and understanding that concepts of human rights are found in every cultural and religious tradition.  In advocating such a schema it draws on examples that present barriers and prospects and in so doing outlines the endeavours that take place in the inter-disciplinary Master of Human Rights program at Curtin University in Australia as a model that may be adaptable to other contexts. The paper concludes by suggesting practical ways in which the schema could be enacted including through a lifetime educational commitment to human rights through historical and philosophical understandings, inter-faith dialogue and cultural exchanges.

Selective adaptation describes the process by which international legal rules are contextualized to local conditions. The institutional and cultural contexts for selective adaptation involve a process by which non-local institutional practices and organizational forms are mediated by local norms. This process can be illustrated by reference to the local implementation of international human rights regimes.<br /> Selective adaptation is made possible by ways in which governments, elites, and other interpretive communities express their own normative preferences in the course of interpretation and application of practice rules. Selective adaptation depends on a number of factors, including perception, complementarity, and legitimacy. Perception influences understanding about foreign and local norms and practices. Originally a principle of nuclear physics, complementarity describes a circumstance by which apparently contradictory phenomena can be combined in ways that preserve essential characteristics of each component and yet allow for them to operate together in a mutually reinforcing and effective manner.

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.