درخت حوزه‌های تخصصی

In today's world, countries choose to pursue their own interests in foreign policy, the most common and least cost of which is diplomacy, which, as an independent tool, is widely used in intergovernmental relations. In the discussion of environmental problems and protection of the marine environment, diplomacy is also considered a tool to advance the goals and interests of governments. In this article, the descriptive and analytical method of environmental diplomacy from conflict to cooperation is studied and analyzed. This research seeks to explain the pattern in the context of environmental diplomacy from conflict to cooperation. The findings of this study indicate that environmental challenges both on land and in the seas and oceans arise from climate change, changing rainfall patterns, expanding industry and agriculture, population growth, reducing resources, and increasing conflicts over natural resources and foundations. Biological, exploitation of natural resources in the form of deforestation, Desertification and uncontrolled marine hunting, use of various toxins to combat plant and animal pests to disturb the ecological balance and degradation of the aquatic and terrestrial environment on a local, regional, national, regional and global scale. Therefore, the need for environmental diplomacy to identify common threats and dangers to the global environment and efforts in the form of common commitments and to deal with these threats and dangers and to protect the environment and resources on Earth, the need for environmental diplomacy is inevitable. Environmental protection is also essential for the sustainable development of the seas. From this perspective, maritime and environmental diplomacy complements macro-diplomacy and provides policymakers with a wide range of tools and options. Finally, the activation of maritime and environmental diplomacy is an effective step towards sustainable development, especially sustainable maritime development in coastal countries.

Democracy is a much used and abused word. As a possible structure of political organization, democratic concepts are very much under debate in Muslim countries. Democracy in a western sense has become associated with a forceful “democratization” of the Middle East, which in effect has brought war and various forms of foreign domination to crucial areas of this sensitive region. However, up to now democratic structures are an exception in Muslim countries. Due to historical developments during the past centuries, there seems to be a lack of theoretical backing for democracy in the culture of the Middle East. This is surprising, because Islam, from its beginning, has offered the model of shura (consultation), which can and should be developed to serve modern governance. Especially Shi'ism can offer a theological backing through interpretations and explanations conducive to the formation and implementation of an Islamic democracy. In Imam Ali's (a.s.) letter to Malik al-Ashtar, we find a beautiful outline of what today is called “good governance”. Moreover, Shi'ism postulates the Imamate of the Mahdi (a.s.) as a just rule to-come. In the absence of the Imam-e zaman, an Islamic democracy should prevail with full participation of Muslims. But how is it possible to organize a modern Muslim country democratically? In addition to a working government and a majlis or parliament formed on the basis of elections, the expertise of religious scholars is needed – scholars who are capable of Ijtihad, so that they can find answers to the needs of present-day life in the wake of ongoing social change. In an Islamic polity, the period of awaiting al-Mahdi al-muntazar requires active participation of the people, since unless there is widespread readiness to support the good cause, the Mahdi will not appear. This participation is a basic human right and also a duty of men and women. For this purpose, every individual should have the opportunity to develop his/her moral, religious and cultural consciousness and the social and political awareness through education and self-education, so that citizens may fulfil their social and democratic responsibilities within the framework of Islam.