About this topic
Summary

From Saint Augustine to the early classical liberals, toleration is as discussed by theorists as it was for the changing world.  In this subcategory, we have discussions of both.

  Show all references
Related categories
Siblings:
689 found
Search inside:
(import / add options)   Order:
1 — 50 / 689
  1. Voltaire . (2011). A Pocket Philosophical Dictionary. Oxford University Press Uk.
    'What can you say to a man who tells you he prefers obeying God rather than men, and that as a result he's certain he'll go to heaven if he cuts your throat?'Voltaire's Pocket Philosophical Dictionary, first published in 1764, is a major work of the European Enlightenment. It is also a highly entertaining book: this is no 'dictionary' in the ordinary sense, nor does it treat 'philosophy' in the modern meaning of the term. It consists of a sequence of (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  2. Sherman A. Jackson (2002). On the Boundaries of Theological Tolerance in Islam. Oxford University Press Pakistan.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  3. Yoshiya Abe (forthcoming). From Prohibition to Toleration: Japanese Government Views Regarding Christianity, 1854-73. Japanese Journal of Religious Studies.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  4. Arash Abizadeh (2013). Publicity, Privacy, and Religious Toleration in Hobbes's Leviathan. Modern Intellectual History 10 (2):261-291.
    What motivated an absolutist Erastian who rejected religious freedom, defended uniform public worship, and deemed the public expression of disagreement a catalyst for war to endorse a movement known to history as the champion of toleration, no coercion in religion, and separation of church and state? At least three factors motivated Hobbes’s 1651 endorsement of Independency: the Erastianism of Cromwellian Independency, the influence of the politique tradition, and, paradoxically, the contribution of early-modern practices of toleration to maintaining the (...)
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  5. Jeremy Adams (1981). Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe From the Beginning of the Christian Era to the Fourteenth Century. [REVIEW] Speculum 56 (2):350-355.
  6. Evandro Agazzi (2000). La Tolérance En Tant qu'Enjeu Éthique Fondamental de Notre Époque. Philosophica 65.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  7. Scott F. Aikin & Jason Aleksander (2013). Nicholas of Cusa's De Pace Fidei and the Meta-Exclusivism of Religious Pluralism. International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own meta- (...). (shrink)
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  8. Sayed Hassan Akhlaq (2012). The Theoretical Foundations of Tolerance in Rumi. Philosophy, Culture, and Traditions 8:165-187.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  9. Viktor Aksiuchits (1993). Westernizers and Nativists Today. Russian Studies in Philosophy 31 (4):83-94.
    The exacerbation of ethnic [natsional'nye] conflicts in the USSR is ruinous not only for our country. Polemics on the ethnic question are being waged at all levels and with all means, but what they lack most is a sober analysis of explosive problems. Even persons who in every other respect are distinguished by tolerance and common sense make an unworthy show of themselves on this sensitive question.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  10. Derek Allan, Goya and the Dark Side of the Enlightenment.
    Conventionally lauded as the luminous Age of Reason in which the fogs of religious superstition lifted to reveal a new world of tolerance and human dignity, the Enlightenment also possessed what one might term its “dark side”. A small number of writers and visual artists – such as Sade, Choderlos de Laclos (author of Les Liaisons dangereuses) and Francisco Goya – recognised that the newfound paths of Reason and empiricism could lead in unexpected directions and reveal aspects of (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  11. Michael W. Allen (2003). William James: Social Philosopher. Dissertation, Southern Illinois University at Carbondale
    Chapter One distinguishes the early, individualistic, writings from the later, more socially conscious ones. The metaphysical language of impermeable surfaces and levels, and rigid hierarchies, is consonant in James's writing with the assumption of what Dewey calls an individual/society split. ;Chapter Two focuses upon the relational self from the Principles of Psychology. The central pair of terms is that of strength/fragility, in which a self is revealed that is both functionally efficacious through activities of emphasis, selection, and negation, and permeable (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  12. A. Alshoala (1994). Islam and the Concept of Tolerance and Coexistence. Journal of Dharma 19 (4):350-357.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  13. Maison Descartes Amsterdam (1980). Voltaire, Rousseau Et la Tolérance. Presses Universitaires.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  14. António Tomas Ana & Patrício Batsîkama (2008). Etonism, Philosophy of Tolerant Reason. Proceedings of the Xxii World Congress of Philosophy 28:29-44.
    The term etonism reflects the Angolan ancestral philosophy… Etona in Kikôngo, etonolo or etonuilo in Umbûndu: allegations, reasons, indulgence (tolerance). In Nyaneka form is etŏnya. These significances constitute the essence of the etonism: 1) reasons, 2) allegations, 3) indulgence, 4) evidence that generates the justice and the tolerance. «Who is correct tolerates who is wrong». Also, Etonism identifies 1) racism, 2) tribalism and 3) discrimination as a serious sequel of neo-colonialism, and calls the attention of the Angolan people, using roots (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  15. António Tomas Ana & Patrício Batsîkama (2008). Etonism, Philosophy of Tolerant Reason. Proceedings of the Xxii World Congress of Philosophy 28:29-44.
    The term etonism reflects the Angolan ancestral philosophy… Etona in Kikôngo, etonolo or etonuilo in Umbûndu: allegations, reasons, indulgence (tolerance). In Nyaneka form is etŏnya. These significances constitute the essence of the etonism: 1) reasons, 2) allegations, 3) indulgence, 4) evidence that generates the justice and the tolerance. «Who is correct tolerates who is wrong». Also, Etonism identifies 1) racism, 2) tribalism and 3) discrimination as a serious sequel of neo-colonialism, and calls the attention of the Angolan people, using roots (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  16. António Tomas Ana & Patrício Batsîkama (2008). Etonism, Philosophy of Tolerant Reason. Proceedings of the Xxii World Congress of Philosophy 28:29-44.
    The term etonism reflects the Angolan ancestral philosophy… Etona in Kikôngo, etonolo or etonuilo in Umbûndu: allegations, reasons, indulgence (tolerance). In Nyaneka form is etŏnya. These significances constitute the essence of the etonism: 1) reasons, 2) allegations, 3) indulgence, 4) evidence that generates the justice and the tolerance. «Who is correct tolerates who is wrong». Also, Etonism identifies 1) racism, 2) tribalism and 3) discrimination as a serious sequel of neo-colonialism, and calls the attention of the Angolan people, using roots (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  17. António Tomas Ana & Patrício Batsîkama (2008). Etonian Jusphilosophy. Proceedings of the Xxii World Congress of Philosophy 28:13-28.
    The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  18. António Tomas Ana & Patrício Batsîkama (2008). Etonian Jusphilosophy. Proceedings of the Xxii World Congress of Philosophy 28:13-28.
    The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  19. António Tomas Ana & Patrício Batsîkama (2008). Etonian Jusphilosophy. Proceedings of the Xxii World Congress of Philosophy 28:13-28.
    The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  20. António Tomas Ana & Patrício Batsîkama (2008). Etonian Jusphilosophy. Proceedings of the Xxii World Congress of Philosophy 28:13-28.
    The term etonism is from «Etona» that means flag, marks, evidence, and reason in Kikôngo. The variants in Umbûndu: etonolo or etonuilo means, allegations, reasons, indulgence (tolerance). The Nyaneka form is etŏnya: 1) reasons, 2) allegations, 3) indulgence and 5) the justice and the tolerance. Etona is Angolan artist (sculptor/painter). In his sculpture they are morphologically evidenced three treatments in the surface of the matter, namely 1) flat treatment; 2) rude treatment and finally 3) accidental treatment. Each one is a (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  21. António Tomas Ana & Patrício Batsîkama (2008). Etonism, Philosophy of Tolerant Reason. Proceedings of the Xxii World Congress of Philosophy 28:29-44.
    The term etonism reflects the Angolan ancestral philosophy… Etona in Kikôngo, etonolo or etonuilo in Umbûndu: allegations, reasons, indulgence (tolerance). In Nyaneka form is etŏnya. These significances constitute the essence of the etonism: 1) reasons, 2) allegations, 3) indulgence, 4) evidence that generates the justice and the tolerance. «Who is correct tolerates who is wrong». Also, Etonism identifies 1) racism, 2) tribalism and 3) discrimination as a serious sequel of neo-colonialism, and calls the attention of the Angolan people, using roots (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  22. Nathan Andersen (2007). Hegel On Community And Conflict. Florida Philosophical Review 7 (1):27-39.
    This paper considers Hegel's analysis of conscientious conflict in the Phenomenology of Spirit as a resource for thinking through the possibility and nature of true community. Hegel's account speaks to the growing awareness that ideals of tolerance and of multicultural acceptance lack force in the face of the realities of intercultural conflict and violence that are increasingly manifest in our world. He shows that even with the best intentions, there can be no genuine community rooted in bare assertions of mutual (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  23. Sybol Cook Anderson (2009). Hegel's Theory of Recognition: From Oppression to Ethical Liberal Modernity. Continuum.
    Introduction: Redeeming recognition -- Oppression reconsidered -- Foundations of a liberal conception -- Toward a liberal conception of oppression -- Conclusion : A liberal conception of oppression -- Misrecognition as oppression -- Exploitation and disempowerment -- Cultural imperialism -- Marginalization -- Violence -- Conclusion: Misrecognition as oppression -- Overcoming oppression : the limits of toleration -- Contemporary differences : matters of toleration -- John Rawls : political liberalism -- Will Kymlicka : multicultural citizenship -- Conclusion: Accommodating differences : the limits (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  24. Fătu-Tutoveanu Andrada & Pintilescu Corneliu (2011). Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010). Journal for the Study of Religions and Ideologies 30:102-126.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  25. Gabriel Andreescu (2012). The Romanian Church United With Rome (Greek-Catholic) Under Pressure: The ROC's Bad Behavior as Good Politics. Journal for the Study of Religions and Ideologies 11 (32):227-255.
    The study discusses the paradox of the failure of the Romanian Church United with Rome, Greek-Catholic (RCUR) to assert itself after 1990, in the context of a revival of the life of all other religious communities. The significant decrease in the number of Greek-Catholic believers and the difficulties in exercising their rights are germane to the limits of democracy in Romania. No other vulnerable communities, neither immigrants, gays, Roma,nor Jehovah's Witnesses, have been denied, all this time, the protection of the (...)
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  26. Gabriel Andreescu & Liviu Andreescu (2010). Church and State in Post-Communist Romania: Priorities on the Research Agenda. Journal for the Study of Religions and Ideologies 8 (24):19-45.
    This paper looks at the state of research on churchstate relations in post-communist Romania in order to provide an outline of the most important questions which need to be addressed in the coming years. The article consists of two parts. First, a survey of academic studies published over the past two decades on the relationship between the country’s churches and state after 1990. Secondly, a breakdown of pressing churchstate issues today, accompanied by short discussions of existing studies and suggestions as (...)
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  27. José Román Flecha Andrés (2001). Confesión Públicade Dios Ante Los Nuevos Ídolos. Salmanticensis 48 (2):239-270.
    It is said that Europe finds itself today in a post-christian situa-tion. Further, there are many who advocate abandoning monotheism in order to get back to prechristian polytheism in the hope that the plurality of gods would favour a democratic tolerance in a pluralistic world. In this article the author firstly asks if European Christians have not gone back to adoring idols and to attempting to distinguish between them in the new forms of devotion to possessiveness, to power and to (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  28. Maria Rosa Antognazza (2013). Leibniz’s Doctrine of Toleration: Philosophical, Theological and Pragmatic Reasons. In J. Parkin & T. Stanton (eds.), Natural Law and Toleration in the Early Enlightenment. Oxford University Press 139-164.
    Leibniz is not commonly numbered amongst canonical writers on toleration. One obvious reason is that, unlike Locke, he wrote no treatise specifically devoted to that doctrine. Another is the enormous amount of energy which he famously devoted to ecclesiastical reunification. Promoting the reunification of Christian churches is an objective quite different from promoting the toleration of different religious faiths – so different, in fact, that they are sometimes even construed as mutually exclusive. Ecclesiastical reunification aims to find agreement at least (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  29. Maria Rosa Antognazza (2002). Leibniz and Religious Toleration. American Catholic Philosophical Quarterly 76 (4):601-622.
    As one might expect, throughout his life Leibniz assumed an attitude of religious toleration both ad intra (that is, toward Christians of other confessions) and ad extra (that is, toward non-Christians, notably Muslims). Focusing in particular on his epistolary exchange with the French Catholic convert Paul Pellisson-Fontanier, I argue that neither toleration ad intra nor toleration ad extra is grounded for Leibniz in indifference toward the content of revealed religion. On the contrary, Leibniz remained convinced of the objective truth of (...)
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  30. D. Archard (forthcoming). Michael Walzer, On Toleration. Radical Philosophy.
  31. Richard Ashcraft (ed.) (1991). John Locke: Critical Assessments. Routledge.
    This work is the second in the Routledge Series of Critical Assessments of Leading Political Philosophers . Each volume of the series presents a comprehensive selection of the critical literature commenting on the life and works of a major political philosopher. John Locke (1632-1704) is a key figure because his political philosophy was one of the foundations for both the American Constitution and the French Revolution. He defined government as based on a free contract between people which can be subsequently (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  32. A. E. Asira (2007). Nigerian Traditional Religion: A Religion of Tolerance. Sophia: An African Journal of Philosophy 7 (1).
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  33. Roger Aubert, Louis Bouyer, Lucien Cerfaux, Yves Congar, Albert Dondeyne & Augustin Léonard (1954). Tolérance et communauté humaine. Chrétiens dans un monde divisé. Revue de Métaphysique et de Morale 59 (1):98-98.
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  34. Fernando Bahr (2004). John Locke y Pierre Bayle: sobre la libertad de conciencia. Tópicos 12:43-64.
    This paper intends a comparative analysis of freedom of thought and toleration,as these concepts appear by the end of the 17th century in Locke's Epistola de Tolerantia and Bayle's Commentaire Philosophique. Nowadays we think that an open society implies freedom of thought as one of its pillars, and so an unlimited toleration, except in case others were injured. For Locke, things were different: freedom of thought was, for him, obedience to natural law, the basis of human society, and this purported (...)
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  35. R. Balasubramanian, Indian Council of Philosophical Research, Dr S. Radhakrishnan Institute for Advanced Study in Philosophy & National Seminar on "The Concept and Role of Tolerance in Indian Culture" (1992). Tolerance in Indian Culture. Monograph Collection (Matt - Pseudo).
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  36. Giuseppe Ballacci (2004). Cary J. Nederman: Worlds of Difference: European Discourses of Toleration, C. 1100-C. 1550. The Pennsylvania State University Press, University Park, Pennsylvania. [REVIEW] Foro Interno. Anuario de Teoría Política 4:192-194.
  37. S. Banerjee (1985). Tolerance and a Secular State : The Indian Perspective. Indian Philosophical Quarterly 12 (2):177.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  38. Karen Barkey (2014). Political Legitimacy and Islam in the Ottoman Empire Lessons Learned. Philosophy and Social Criticism 40 (4-5):469-477.
    This article explores the role of religion in Ottoman political legitimation. It shows that the Ottoman rulers were interested in a much more expansive, diverse form of political legitimation that included Islamic religious legitimation, but also used toleration and sultanic law to construct a more capacious form of political legitimation that included Muslim and non-Muslim populations of the empire.
    Remove from this list   Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  39. Philip Barnes (2006). The Misrepresentation of Religion in Modern British (Religious) Education. British Journal of Educational Studies 54 (4):395 - 411.
    The purpose of this paper is to articulate a new perspective on British multi-faith religious education that both complements and, in part, subsumes existing critiques. My argument, while controversial, is straightforward: it is that British religious education has misrepresented the nature of religion in efforts to commend itself as contributing to the social aims of education, as these are typically framed in liberal democratic societies. Contemporary multi-faith religious education is placed in context and its underlying theological and philosophical commitments identified (...)
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  40. Giorgio Baruchello (2002). Worlds of Difference: European Discourses of Toleration, C. 1100-C. 1550. [REVIEW] Dialogue 41 (4):802-804.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  41. Giorgio Baruchello (2002). Worlds of Difference. Dialogue 41 (4):802-804.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  42. Charles Bastide (1907). John Locke Ses Théories Politiques Et Leur Influence En Angleterre. Les Libertés Politiques - L'église Et l'État - la Tolérance. E. Leroux.
  43. Jean Baubérot & Claude-Jean Lenoir (1997). La Tolérance Ou la Liberté? Les Leçons de Voltaire Et de Condorcet. Monograph Collection (Matt - Pseudo).
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  44. Pierre Bayle (2005). A Philosophical Commentary on These Words of the Gospel, Luke 14:23, “Compel Them to Come In, That My House May Be Full”. Liberty Fund.
    (From Liberty Fund:) The topics of church and state, religious toleration, the legal enforcement of religious practices, and religiously motivated violence on the part of individuals have once again become burning issues. Pierre Bayle’s Philosophical Commentary was a major attempt to deal with very similar problems three centuries ago. His argument is that if the orthodox have the right and duty to persecute, then every sect will persecute, since every sect considers itself orthodox. The result will be mutual slaughter, something (...)
    Remove from this list  
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  45. Teresa M. Bejan (2011). 'The Bond of Civility': Roger Williams on Toleration and its Limits. History of European Ideas 37 (4):409-420.
    In this article, I examine the meaning of the concept of ?civility? for Roger Williams and the role it played in his arguments for religious toleration. I place his concern with civility in the broader context of his life and works and show how it differed from the missionary and civilizing efforts of his fellow New English among the American Indians. For Williams, civility represented a standard of inclusion in the civil community that was ?essentially distinct? from Christianity, which properly (...)
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  46. Christopher David Belshaw (1989). Scepticism and Causal Reasoning. Dissertation, University of California, Santa Barbara
    I argue that one standard account of the problem of induction, that which is commonly attributed to Hume, is misguided, in that it places unwarranted emphasis on the denial of necessary connexions between events. Once this emphasis is removed, then a way open to a solution, or dissolution, of the problem is revealed. ;I attempt to show first, some recent scholarship notwithstanding, that Hume can fairly be read as propounding scepticism about induction, and that this scepticism in large measure depends (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  47. M. Beltran (1994). Tolerance and Freedom of Conscience in the Works of Spinoza-Remarks on Mignini, Filippo Hypothesis. Rivista di Filosofia Neo-Scolastica 86 (4):738-746.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  48. P. Bendlova (1995). Reflections on Marcel Phenomenology and Dialectics of Tolerance and on His General Notion of Tolerance. Filosoficky Casopis 43 (5):759-764.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  49. Silke-Petra Bergjan (2007). The Patristic Context in Early Grotius. Grotiana 26 (1):127-146.
    The use of patristic texts was tightly bound up with the needs of the contemporary discussion which provided Grotius with sources for his patristic citations. His use of ancient texts especially in Ordinum Hollandiae ac Westfrisiae pietas proved to be highly controversial.Grotius's advocacy of tolerance with respect to various forms of Christianity determines his use of patristic texts as well. He looks for examples of moderation in the Early Church and by this accomplishes a significant shift of perspective. He points (...)
    Remove from this list   Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  50. Isaiah Berlin (1960). John Stuart Mill and the Ends of Life. [Council of Christians and Jews,].
    Remove from this list  
     
    Export citation  
     
    My bibliography  
1 — 50 / 689