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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.

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  1. Yoshiya Abe (forthcoming). From Prohibition to Toleration: Japanese Government Views Regarding Christianity, 1854-73. Japanese Journal of Religious Studies.
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  2. 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 public sphere’s (...)
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  3. Evandro Agazzi (2000). La Tolérance En Tant qu'Enjeu Éthique Fondamental de Notre Époque. Philosophica 65.
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  4. 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-exclusivism.
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  5. A. Alshoala (1994). Islam and the Concept of Tolerance and Coexistence. Journal of Dharma 19 (4):350-357.
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  6. 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 (...)
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  7. 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 (...)
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  8. 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 (...)
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  9. 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 (...)
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  10. 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 (...)
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  11. 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 (...)
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  12. 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 (...)
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  13. 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 (...)
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  14. 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 (...)
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  15. 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 (...)
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  16. 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 (...)
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  17. D. Archard (forthcoming). Michael Walzer, On Toleration. Radical Philosophy.
  18. 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 (...)
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  19. A. E. Asira (2007). Nigerian Traditional Religion: A Religion of Tolerance. Sophia: An African Journal of Philosophy 7 (1).
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  20. 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.
  21. 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.
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  22. 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 (...)
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  23. Giorgio Baruchello (2002). Worlds of Difference. Dialogue 41 (4):802-804.
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  24. 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 (...)
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  25. 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.
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  26. P. Bendlova (1995). Reflections on Marcel Phenomenology and Dialectics of Tolerance and on His General Notion of Tolerance. Filosoficky Casopis 43 (5):759-764.
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  27. Silke-Petra Bergjan (2007). The Patristic Context in Early Grotius. Grotiana 26 (1):127-146.
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  28. Joseph Louis Bernardin (1995). Tolerance in Society and Church.[A Talk Given in St Mary's Cathedral, Sydney, on 21 Feb 1995]. Australasian Catholic Record 72 (3):365.
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  29. Lorenzo Bianchi (2013). Voltaire, Genebra e as Ideias republicanas. Doispontos 9 (3).
    O presente artigo visa explorar as ricas relações entre Voltaire e Genebra, destacando as questões e o contexto que formam a obra Ideias republicanas e seu combate pela tolerância.
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  30. Ermenegildo Bidese, Alexander Fidora & Paul Renner (eds.) (2005). Ramon Llull Und Nikolaus von Kues: Eine Begegnung Im Zeichen der Toleranz: Akten des Internationalen Kongresses Zu Ramon Llull Und Nikolaus von Kues (Brixen Und Bozen, 25. Brepols.
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  31. Peter G. Bietenholz (1972). Mino Celsi and the Toleration Controversy of the Sixteenth Century. Bibliothèque d'Humanisme Et Renaissance 34 (1):31-47.
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  32. Purushottama Bilimoria (1996). Ninian Smart Religion and Nationalism the Urgency of Transnational Spirituality and Toleration. Sophia 35 (1):131-137.
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  33. Alain Billecoq (1998). Spinoza et l'idée de tolérance. Philosophique 1:122-142.
    Alors que le plupart des commentateurs s'accorde pour affirmer que le Traité Théologico-Politique est un plaidoyer pour la tolérance, curieusement on ne trouvera pratiquement jamais le mot sous la plume de son auteur. Comme si Spinoza, qui le connaissait, l'écartait volontairement de son lexique philosophique. La présente étude s'efforce de mettre à jour les raisons de cette absence.
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  34. Sam Black (2007). Locke and the Skeptical Argument for Toleration. History of Philosophy Quarterly 24 (4):355-375.
  35. Sam Black (1998). Toleration and the Skeptical Inquirer in Locke. Canadian Journal of Philosophy 28 (4):473 - 504.
  36. Daniel J. Boorstin (1981). The Lost World of Thomas Jefferson: With a New Preface. University of Chicago Press.
    In this classic work by one of America's most distinguished historians, Daniel Boorstin enters into Thomas Jefferson's world of ideas. By analysing writings of 'the Jeffersonian Circle,' Boorstin explores concepts of God, nature, equality, toleration, education and government in order to illuminate their underlying world view. The Lost World of Thomas Jefferson demonstrates why on the 250th anniversary of his birth, this American leader's message has remained relevant to our national crises and grand concerns. "The volume is too subtle, too (...)
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  37. Paul Bou-Habib (forthcoming). Locke's Tracts and the Anarchy of the Religious Conscience. European Journal of Political Theory:1474885113499852.
    This article reconstructs the main arguments in John Locke’s first political writings, the highly rhetorical, and often obscure, Two Tracts on Government (1660–1662). The Tracts support the government’s right to impose religious ceremonies on its people, an astonishing fact given Locke’s famous defense of toleration in his later works. The reconstruction of the Tracts developed here allows us to see that rather than a pessimistic view of the prospects for peace under religious diversity, what mainly animates the young Locke is (...)
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  38. Vernon J. Bourke (1978). Lamirande on Augustine and Tolerance. Augustinian Studies 9:103-108.
  39. Nathan Brown (2008). Muslim Societies, Muslim Minorities: A Commentary. In Russel Hardin, Ingrid Crepell & Stephen Macedo (eds.), Toleration on Trial. Lexington Books. 215.
  40. Wendy Brown (2008). Regulating Aversion: Tolerance in the Age of Identity and Empire. Princeton University Press.
  41. Timothy Brownlee (2013). Hegel's Defense of Toleration. In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. 79.
  42. Tg Bucher (1985). Between Atheism and Tolerance-on the Historical Effects of Bayle, Pierre (1647-1706). Philosophisches Jahrbuch 92 (2):353-379.
  43. Ferdinand Buisson (2005). Protestantisme libéral, tolérance et esprit laïque. Revue D Histoire Et de Philosophie Religieuses 85 (1-2):253.
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  44. Natalia Bukovskaya (2008). Tolerance in Kant's Philosoph-Political Discourse. Proceedings of the Xxii World Congress of Philosophy 50:63-69.
    Is it possible to explicate tolerant principles in the philosophy-political discourse of Kant? It seems the answer to this question is positive. And it is the philosophical project of Kant “Perpetual Peace”, which is the most representative in this respect, for it is based on the principles of tolerance. This project is included in ethic-legal (liberal) system and is connected with such notions as civil society, legal state, duty, moral law. Tolerance exists, on the one hand, as a result of (...)
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  45. Tadeusz Buksiński (2012). The Struggle for the Legal Status of Religion in the Polish Constitution. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 25 (4):577-583.
    The use of specific language in the democratic Polish Constitution enacted on 2 April 1997 has created the essential differences in the status of religions and Churches in Poland to this in some other countries. It accepts the modern principles and values (tolerance, freedom, mutual independence of state and churches) but precludes the atheistic, hostile or indifferent to religions interpretations and implementations of these values and principles.
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  46. Glenn Burgess, Paul J. Cornish, Kate Langdon Forhan, E. J. Furcha, Stephen Lahey, John Christian Laursen, Cary J. Nederman, Gary Remer, William Walker & Simone Zurbuchen (1996). Difference and Dissent: Theories of Toleration in Medieval and Early Modern Europe. Rowman & Littlefield Publishers.
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  47. Thomas W. Burkman (1974). The Urakami Incidents and the Struggle for Religious Toleration in Early Meiji Japan. Japanese Journal of Religious Studies 1:143-216.
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  48. H. C. (1964). A Letter Concerning Toleration. Review of Metaphysics 18 (1):179-179.
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  49. Tom D. Campbell (1990). Justifying Toleration: Conceptual and Historical Perspectives. Philosophical Books 31 (2):114-115.
  50. Anton Carpinschi (2010). Spiritul de toleranta, cultura recunoasterii si nevoia de comprehensiune/ The Spirit of Tolerance, the Culture of Recognition and the Need of Comprehension. Journal for the Study of Religions and Ideologies 4 (10):19-35.
    This study endeavours to demonstrate the dynamic “tolerance-recognition” in view of a comprehensive paradigm. Tolerance is presumed to be a „modus vivendi” – that is, the recognition of multiple ways of finding the good and happiness by human communities. In this context, the author proposes, as a heuristic device, a model of humanity based upon correlations between nature, condition, and essence as hypostases of humanity. In this way the study attempts to contribute to the planning of a necessary politics and (...)
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