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A multidimensional understanding of human nature based on biology can provide a very useful framework of analysis and bring some understanding and coherence to the very fragmented perspectives within moral, political, and legal philosophy. A useful four-part framework of analysis can be based on the evolution of the brain as described by Paul MacLean (1973, 1990) and Sir John Eccles (1989). A similar pattern of development of our mental and moral capacities through experience in childhood was also described by Jean Piaget (Inhelder & Piaget, 1958) and Lawrence Kohlberg (1981). This multidimensional understanding of human nature considers the individual, social, rational, and metaphysical perspectives. Because this four-part multidimensional understanding of human nature is based on a naturalized epistemology related to the development of our mental capacities in both evolution and through experience, this pattern can be seen across a wide variety of disciplines. Medical ethics, US constitutional democracy, and legal philosophy will be used as examples of the usefulness of this multidimensional understanding of human nature.

Many laws have been derived from the religions' legislations and many of them do not have the capability of uniqueness and publicity, due to a variety of reasons, especially at the level of countries. However, the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millenniums, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law is to be defined and designed upon the base of the unique religions' spirit, we will reach a unique law with most publicity. This paper aims to address these issues.

This paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the paper proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and become new international law.

Delicateness, truthfulness, and righteousness of Islamic Sufism may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena for those who are engaged in.

According to the late Maxime Rodinson, there exists a basic affinity between the economic scheme of Islam and the capitalist system. Although most Muslims, including pro‐capitalist ones, like to think of Islam as a unique way of life and one distinguished from both capitalism and socialism, there exist various Muslims who, like Rodinson, find important similarities between Islam and capitalism. One such similarity concerns private ownership of property and the means of production. According to Zubair Hassan of India, “Islam, like capitalism, permits private ownership of property including the means of production and grants freedom of enterprise”.

This paper aims to elaborate and discuss key Islamic principles of relevance to environmental ethics and sustainability agendas and reflect on implications for the operations of Islamic financial institutions (IFIs).

An exploration of the tenets of environmental sustainability enshrined in Islamic Shariah through a review of key Islamic texts and relevant prior literature.

The Islamic approach to the environment is holistic and unequivocal. Qur’anic verses describing nature and natural phenomena outnumber verses dealing with commandments and sacraments. Centrality of the environment in the Shari’ah and the Islamic injunction to command right and forbid wrong are suggestive of an affirmative sustainability agenda for IFIs.

Implications and opportunities for corporate managers, environmental movements and policy makers.

By encouraging Muslim engagement in Ijtihad, this work contributes to conceptual development within Islam. It will also be of value to accountability and ecology researchers seeking a better understanding of ecological practices and the internal histories of religions.

The purpose of this paper is to explain and come to an understanding of origin and growth relating to the concept of environment and sustainable development in domestic and international laws; also to show the rationality of enlisting the right to the environment as a basic right in the constitution, that would help to protect this value from the detrimental activities of private entities and states, and also to show the rationality of institutional development.

This paper attempts to focus on environment and sustainable development in Bangladesh. The research is based upon theoretical sources and empirical data.

An environment is a set of natural, artificial or man‐made, physical, chemical and biological elements that make the existence, transformation and development of living organisms possible. The appearance of the environmental law arose from the need to conserve the environment in order to avoid its destruction and, as a result, the danger that an adequate quality of life might disappear. By conservation, we understand all those measures that are necessary to preserve the environment and natural resources. In modern times, human development corresponds to the concept of sustainable development and environment. It is a transverse theme derived from joint consideration of the issue of the environment and environmental protection, and of all that concerns production in the development of a country or nation.

The paper is original in calling for making the constitution a weapon, in as much as the environment should be fit for human development so that productive activities may meet present needs without compromising those of future generations. The environment is an independent value and needs as strict protection as other commonly agreed values, such as the right to property, or the right to life and health.

The purpose of this study is to explore Islamic contributions to discussions on climate change action and environmental justice. The author argues that Islamic approaches to this issue provide a unique cultural and religious perspective which can effectively address the issue of climate change.

Beginning with a discussion of the concepts central to this essay, the author moves to discuss why she has chosen to move away from approaches founded in criminal law, instead of arguing that it is important to focus on culturally specific approaches to environmental justice. The author then explores some of the approaches taken by mainstream Muslim organisations working towards environmental justice. In particular, the Islamic Declaration on Global Climate Change and responses from Islamic Relief Worldwide, considering both the benefits and flaws of these approaches.

The author concludes by arguing that Sharīʿah has potential for developing Muslim environmental justice further, using Islamic legal rulings from Indonesia as an example. In this way, Islamic contributions can further aid global environmental justice. The author finds that culturally specific approaches to climate change, founded in legal mechanisms such as the Islamic juridical process (fiqh), have vast potential in securing environmental justice across the globe.

Islamic contributions to climate change are often relegated to the background, while approaches from the perspective of legal mechanisms and criminal law have been favoured. The author believes that an Islamic approach is not only a starkly different approach, but also one which can provide an impetus for change. This is particularly true for the contributions of Islamic jurists.