Search results for 'tolerance' (try it on Scholar)

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Bibliography: Tolerance in Normative Ethics
  1. Sheldon Wein (2013). Intolerance and the Zero Tolerance Fallacy. In Gabrijela Kišiček (ed.), What Do We Know About the World? Centre for Research on Reasoning, Argumentation, and Rhetoric 132-144.
    When an activity is unwanted, administrators often adopt a zero tolerance policy towards that activity. The background assumption is that, by adopting a zero tolerance policy, one is doing everything that one can to reduce or eliminate the activity in question. Yet which policy best serves to reduce an unwanted behavior is always an empirical question. Thus, those who adopt a zero tolerance policy towards some behavior without first investigating and finding that they are in a set (...)
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  2. Haim Gaifman (2010). Vagueness, Tolerance and Contextual Logic. Synthese 174 (1):5 - 46.
    The goal of this paper is a comprehensive analysis of basic reasoning patterns that are characteristic of vague predicates. The analysis leads to rigorous reconstructions of the phenomena within formal systems. Two basic features are dealt with. One is tolerance: the insensitivity of predicates to small changes in the objects of predication (a one-increment of a walking distance is a walking distance). The other is the existence of borderline cases. The paper shows why these should be treated as different, (...)
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  3. H. Theixos & Kristin Borgwald (2013). Bullying the Bully: Why Zero-Tolerance Policies Get a Failing Grade. Journal of Social Influence 8 (2-3):149-160.
    Recent studies show that the current punitive approach to bullying, in the form of zero-tolerance policies, is ineffective in reducing bullying and school violence. Despite this significant finding, anti-bullying legislation is increasing. The authors argue that these policies are not only ineffective but that they are also unjust, harmful, and stigmatizing. They advocate a broader integrative approach to bullying programs that includes both victims and bullies.
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  4. Enzo Rossi (2013). Can Tolerance Be Grounded in Equal Respect? European Journal of Political Theory 12 (3):240-252.
    In this paper I argue that equal respect-based accounts of the normative basis of tolerance are self-defeating, insofar as they are unable to specify the limits of tolerance in a way that is consistent with their own commitment to the equal treatment of all conceptions of the good. I show how this argument is a variant of the long-standing ‘conflict of freedoms’ objection to Kantian-inspired, freedom-based accounts of the justification of systems of norms. I criticize Thomas Scanlon’s defence (...)
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  5.  29
    Paul Égré (forthcoming). Vagueness: Why Do We Believe in Tolerance? Journal of Philosophical Logic:1-17.
    The tolerance principle, the idea that vague predicates are insensitive to sufficiently small changes, remains the main bone of contention between theories of vagueness. In this paper I examine three sources behind our ordinary belief in the tolerance principle, to establish whether any of them might give us a good reason to revise classical logic. First, I compare our understanding of tolerance in the case of precise predicates and in the case of vague predicates. While tolerance (...)
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  6.  47
    Ryan Muldoon, Michael Borgida & Michael Cuffaro (2012). The Conditions of Tolerance. Politics, Philosophy and Economics 11 (3):322-344.
    The philosophical tradition of liberal political thought has come to see tolerance as a crucial element of a liberal political order. However, while much has been made of the value of toleration, little work has been done on individual-level motivations for tolerant behavior. In this article, we seek to develop an account of the rational motivations for toleration and of where the limits of toleration lie. We first present a very simple model of rational motivations for toleration. Key to (...)
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  7.  22
    Peter Pagin (forthcoming). Tolerance and Higher-Order Vagueness. Synthese:1-34.
    The idea of higher-order vagueness is usually associated with conceptions of vagueness that focus on the existence of borderline cases. What sense can be made of it within a conception of vagueness that focuses on tolerance instead? A proposal is offered here. It involves understanding ‘definitely’ not as a sentence operator but as a predicate modifier, and more precisely as an intensifier, that is, an operator that shifts the predicate extension along a scale. This idea is combined with (...)
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  8.  41
    Andrew Fiala (2003). Stoic Tolerance. Res Publica 9 (2):149-168.
    This article considers the virtue of tolerance as it is found in Epictetus and MarcusAurelius. It defines the virtue of tolerance and links it to the Stoic idea of proper control of the passions in pursuit of both self-sufficiency and justice. It argues that Stoic tolerance is neither complete in difference nor a species of relativism. Finally, it discusses connections between the moral virtue of Stoic tolerance and the idea of political toleration found in modern liberalism.
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  9.  73
    Matti Eklund (2012). Multitude, Tolerance and Language-Transcendence. Synthese 187 (3):833-847.
    Rudolf Carnap's 1930s philosophy of logic, including his adherence to the principle of tolerance, is discussed. What theses did Carnap commit himself to, exactly? I argue that while Carnap did commit himself to a certain multitude thesis—there are different logics of different languages, and the choice between these languages is merely a matter of expediency—there is no evidence that he rejected a language-transcendent notion of fact, contrary to what Warren Goldfarb and Thomas Ricketts have prominently argued. (In fact, it (...)
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  10.  46
    Aleksandar Fatic (2013). Religiozno Verovanje I Modaliteti Tolerancije U Liberalnom Drustvu (Religious Faith and the Modalities of Tolerance in a Liberal Society). Theoria 56 (1):59-78..
    The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to (...)
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  11.  6
    Nicu Gavriluta (2010). On Tolerance and Acceptance of the Other. Journal for the Study of Religions and Ideologies 1 (3):22-27.
    In this text, the problem of tolerance is discussed in the light of recent works of Umberto Eco and Stefan Afloroaei. The author argues that in the case of tolerance, the success lies not in tolerating the other, (not even in the weaker sense of the word), but rather in accepting him. The acceptance of the Other is the complete and powerful meaning of tolerance. Accep- tance ends where the very presence of the concept of tolerance (...)
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  12.  4
    Paula Sweeney (forthcoming). Contextualism and the Principle of Tolerance. Grazer Philosophische Studien.
    When we bring together certain plausible and compatible principles guiding the use of vague predicates the inclination to accept that vague predicates are tolerant is significantly weakened. As the principle of tolerance is a troublesome, paradox inducing principle, a theory giving a satisfactory account of the nature of vague predicates and accounting for the appeal of the sorites paradox, without recourse to the principle of tolerance is a worthy addition to the vagueness debate. The theory offered, Contextual Intolerance, (...)
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  13.  17
    Michael S. Jones (2015). Does Cognitive Humility Lead to Religious Tolerance? Reflections on Craig Versus Quinn. International Journal for Philosophy of Religion 78 (1):73-89.
    We’ve all heard the familiar saying, “ignorance is bliss.” It may also be true that “ignorance is intolerant.” But it seems to be at least sometimes true that intolerance is produced by something else: overconfidence in the truthfulness of one’s own opinions. Awareness of and avoidance of such overconfidence may be a path towards tolerating those with whom one disagrees. And this could be true in religion as well as in other areas of belief. In his 2005 article “On (...) Diversity and Tolerance,” Philip L. Quinn argues that awareness of religious diversity, coupled with various other considerations, leads to a degree of modesty about the truth claims of one’s religion, and that such modesty leads to tolerance of other religions. However, in his 2007 paper “Is Uncertainty a Sound Foundation for Religious Tolerance,” William Lane Craig takes issue with Quinn’s position, arguing that Quinn’s “radical skepticism” about religious beliefs is not warranted and that “doubt” is not a sound foundation for tolerance. In this paper I contend that cognitive humility is warranted, that it is not a form of skepticism, that it does not entail doubt, and that it may contribute significantly to religious tolerance. I defend Quinn’s thesis by offering a version that is based on certain epistemic considerations that help the reader to see Quinn’s argument in a new and strengthened light. I then argue that Quinn’s approach to tolerance has at least one significant advantage over the approach proposed by Craig: acceptability to all religious traditions. (shrink)
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  14.  7
    Nicolas Grimaldi (1999). Tolérance et intolérance de la raison à l'âge des lumières: la politique au rouet. Giornale di Metafisica: Revista Bimestrale di Filosofia 21 (3):257-298.
    Qu'est-ce que les Lumières ? Comment les mêmes exigences de la raison peuvent-elles inspirer à la fois Voltaire et Robespierre ? Comment a-t-on pu si véhémentement critiquer la religion au nom de la raison, et instituer trente ans après une religion de la raison ? Comment la raison a-t-elle pu en 1763 inspirer à Voltaire son Traité de la tolérance et justifier en 1793 l'intolérance de la loi des suspects ? S'agit-il de circonstances malheureuses, de déviations ? Ou n'avons-nous pas (...)
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  15.  14
    Stephen C. Fowler (2000). Behavioral Tolerance (Contingent Tolerance) Ismediated in Part by Variations in Regional Cerebral Blood Flow. Brain and Mind 1 (1):45-57.
    Concepts and experimental results taken frombehavioral pharmacology, functional brain imaging,brain physiology, and behavioral neuroscience, wereused to develop the hypothesis that behavioraltolerance can, in part, be attributed to cellulartolerance. It is argued that task specific activationof circumscribed neuronal populations gives rise tocorresponding increases in regional cerebral bloodflow such that neurons related to task performance areexposed to higher effective doses of blood-borne drugthan neuronal groups not highly activated by thebehavioral task. Through this cerebral hemodynamicregulatory mechanism cellular tolerance phenomena canat least (...)
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  16.  20
    Barry Barnes (2001). Tolerance as a Primary Virtue. Res Publica 7 (3):231-245.
    The commonly perceived tension between authentic moral and ethical action and action involving tolerance is held to be the illusory product of an unduly individualistic frame of thought. Moral and ethical actions are produced not by independent individuals but by participants in cultural traditions. And even the wholly routine continuation of a single homogeneous tradition must always and invariably involve mutual tolerance: participants must interact not as independent individuals but as tolerant members. Tolerance deserves recognition, accordingly, as (...)
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  17. Voltaire (2000). Treatise on Tolerance. Cambridge University Press.
    Voltaire is widely known as the author of a literary masterpiece, Candide, while his reputation as a thinker rests largely on his Philosophical Letters and Philosophical Dictionary. He is equally renowned as a critic of the forces of superstition and fanaticism, and a champion of freedom of thought and belief. The works presented here, in a new English translation, are among the most important and characteristic texts of the Enlightenment, and bring together all three aspects of Voltaire: the writer, the (...)
     
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  18.  5
    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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  19.  7
    Petru Bejan (2010). About Hospitality And Tolerance In South-Eastern Europe. Journal for the Study of Religions and Ideologies 9 (26):36-46.
    We almost can’t find among the countries of the East one not to praise or to display as own virtues – particular or specific – hospitality and tolerance. In fact, to project such qualities in a privileged register of categories is a part of a quasi-generalized imagologic strategy meant to valorize the positive character of some traits – ethnic, national or belonging to a group. Each country needs a favorable mythology, luxuriant in fairytales, heroes, acts of bravery, one in (...)
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  20.  8
    Ioan Chirila (2010). On Tolerance - Sketch of a Christian Interpretation. Journal for the Study of Religions and Ideologies 1 (3):65-71.
    The aim of the article is to provide a Christian interpretation to the concept of tolerance. The idea of tolerance is strongly related to the religion revealed by Jesus Christ. Moreover, Christianity is a religion that opens through love, thus tolerant.Religious tolerance in our era should be examined, as it is pointed out in the article, strarting from a reconsideration of the term of "Christian Church". The consensus over these matters would generate a genuine ecclesiastic co- citizenship (...)
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  21.  6
    Agenor Sarraf Pacheco (2011). Encantarias afroindígenas na Amazônia Marajoara: Narrativas, Praticas de Cura e (In)tolerâncias Religiosas (Afroindigena Encantarias in the Marajoara Amazonia: Narratives, Cure Practices and Religious (in)tolerance) - DOI:10.5752/P.2175-5841.2010v8n17p88. [REVIEW] Horizonte 8 (17):88-108.
    A Amazônia Marajoara, no Pará, constituiu-se desde os tempos coloniais em importante zona de contatos sócio-culturais entre índios, colonizadores e africanos. Para além dos empréstimos, intercâmbios e sociabilidades ali estabelecidas, especialmente entre índios e negros, originando modos de vida afroindígenas, a região tornou-se palco de contínuos conflitos e (in)tolerâncias estabelecidos pelos poderes políticos e, especialmente, religiosos, contra práticas, rituais, modos de acreditar e viver de grupos oriundos de matrizes orais. Sob a orientação teórica dos Estudos Culturais Britânicos, Latino-Americanos e do (...)
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  22.  6
    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 (...)
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  23.  2
    Theo W. A. De Wit (forthcoming). Between Indifference and the Regimes of Truth. An Essay on Fundamentalism, Tolerance and Hypocrisy. Philosophia:1-15.
    There are two basic positions where tolerance as political strategy and moral viewpoint is rejected or made redundant. We are hostile to tolerance when we hold that we are defending an objective truth—religious or secular—which should also be defended and maintained by means of political and legal power. And tolerance become superfluous also when the affirmation of plurality becomes total, and tolerance identical to a vive la difference. As recent developments in my own country—the Netherlands—have demonstrated, (...)
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  24.  5
    Gabriella Silvestrini (2009). Religion naturelle, droit naturel et tolérance dans la « Profession de foi du Vicaire savoyard ». Archives de Philosophie 1 (1):31-54.
    S’interrogeant sur le statut de la profession de foi du Vicaire savoyard, cet article veut mettre en lumière l’articulation entre religion naturelle, droit naturel et droit politique qui se trouve à la base du « système » de Rousseau. Cette articulation permet également de montrer que cette doctrine de la tolérance ne lie pas la tolérance théologique universelle à l’égard des croyances individuelles à l’idée d’un culte national uniforme au niveau politique, à savoir un seul modèle de religion civile . (...)
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  25.  6
    Eva M. Synek (2010). The Limits of Religious Tolerance – a European Perspective. Journal for the Study of Religions and Ideologies 1 (3):39-51.
    The paper deals with the question of religious tolerance in Europe’s past and present. Tolerance within Christianity (and within the other so called “Abrahamitic” or “Biblical” Religions) is one of the main points. However, the reader is also invited to take a brief look at Europe’s pre-christian past. To some extent, the religious situation of the Roman Empire in particular rather seems to resemble our own experiences with pluralistic societies in today’s Europe than medieval and early modern circumstances (...)
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  26.  14
    David Fagelson (2002). Perfectionist Liberalism, Tolerance and American Law. Res Publica 8 (1):41-70.
    I attempt to show that toleranceis part of the idea of American law: for any legalsystem must incorporate the capacity toaccommodate differences in order to meet theminimal standards necessary to apply a rule. There are multiple forms of tolerance, however, some ofwhich are inconsistent with liberal principles.By examining several lines of jurisprudencerelating to speech and privacy, I show thatAmerican law reflects elements of bothliberalism and conservative communitarianism. I attempt to reconcile these by suggesting they actuallyreflect a perfectionist foundation of (...)
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  27.  3
    Makram Abbes (2005). La question de la tolérance en Occident et en islam à travers le livre de Yves-Charles Zarka et Cynthia Fleury : Difficile tolérance. Astérion 3:325-375.
    Difficile tolérance est écrit par Yves-Charles Zarka avec la collaboration de Cynthia Fleury en vue d’étudier la question de la tolérance dans les sociétés occidentales et la place qu’occupent les communautés arabo-musulmanes au sein de ces sociétés. Les deux auteurs mettent l’accent sur l’incompatibilité entre les valeurs de l’Occident et celles de l’islam ; ils défendent l’idée de l’impossibilité de l’émergence de la tolérance dans la culture de l’islam et soulignent la nécessité de réagir face aux revendications communautaires, de plus (...)
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  28.  2
    Ladislau Gyemant (2010). The Romanian Jewry: Historical Destiny, Tolerance, Integration, Marginalisation. Journal for the Study of Religions and Ideologies 1 (3):85-98.
    To discuss what was the attitude of the Romanian society towards the increasing economic, social and political role of the Jews throughout history is one of the aims of this paper. Serban Papacostea, the outstanding specialist in mediaeval history, makes use of the syntagm “hostile tolerance”, which specified the general attitude towards the Jews of the Orthodox mediaeval world of Byzantine origin. Tolerance - defined the unlimited opportunity for Jews to be accepted, settle, move and act freely within (...)
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  29.  2
    Camil Muresanu (2010). Reflexii Neortodoxe Despre Toleranta/ Unorthodox Thoughts on Tolerance. Journal for the Study of Religions and Ideologies 1 (3):17-21.
    C. Mureseanu presents in an essayistic approach the history of tolerance as a concept. Its very domain may be described as regarding the relations among human beings. The concept has been dealt with different approaches as the philosophical, moral and political one. The article focuses especially on the religious tolerance, and also on the opposition of the pair of terms: tolerance vs. intolerance.
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  30.  1
    Marina V. Vorobjova (2010). Religious Tolerance as the Basic Component of Inter-Religious Dialogue. Journal for the Study of Religions and Ideologies 3 (9):19-26.
    The problem of religious tolerance is of supreme importance in the contemporary world. Just as, a few centuries ago, many wars were provoked by religious motifs, so today clashes on religious grounds provoke military conflicts that have long overgrown the walls of churches and mosques and keep growing in spite of the sacred traditions of the religions themselves. Orientation to love fails to work, and the ìneighborî becomes an enemy if he does not confess the same religion. Where shall (...)
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  31.  1
    Marius Jucan (2010). Mihaela Frunzã ed., Fetele tolerantei/ Faces of tolerance. Journal for the Study of Religions and Ideologies 2 (6):216-219.
    Fetele tolerantei, Faces of tolerance Mihaela Frunzã, Ed. Editura Fundatiei AXIS, Iasi, 2003.
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  32.  1
    Péter Egyed (2010). Toleranta: Etica Si/Sau Politica? / Tolerance: Ethics and/or Politics? Journal for the Study of Religions and Ideologies 1 (3):28-38.
    The author’s perspective in this text comes from the field of the political phenomenology. In his view, tolerance has preserved its actuality, both from a moral point of view and from a political one. After a preliminary discussion of Locke’s basic texts concern- ing tolerance, the author takes into consideration the recent thoughts of the contemporary Italian philoso- pher Norberto Bobbio, who understands the idea of tolerance as the basic principle of free and peaceful life. In addition, (...)
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  33. 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).
  34. C. S. Momoh (ed.) (1988). Nigerian Studies in Religious Tolerance. National Association for Religious Tolerance.
    v. 1. Religions and their doctrines. -- v. 2. Religion and morality. -- v. 3. Religion and nation building. -- v. 4. Philosophy of religious tolerance.
     
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  35.  31
    Pablo Cobreros, Paul Egré, David Ripley & Robert Rooij (2012). Tolerance and Mixed Consequence in the S'valuationist Setting. Studia Logica 100 (4):855-877.
    In a previous paper (see ‘Tolerant, Classical, Strict’, henceforth TCS) we investigated a semantic framework to deal with the idea that vague predicates are tolerant, namely that small changes do not affect the applicability of a vague predicate even if large changes do. Our approach there rests on two main ideas. First, given a classical extension of a predicate, we can define a strict and a tolerant extension depending on an indifference relation associated to that predicate. Second, we can use (...)
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  36. Hye-Kyung Kim & Michael Wreen (2003). Relativism, Absolutism, and Tolerance. Metaphilosophy 34 (4):447-459.
  37.  13
    Thomas Mulligan (2015). The Limits of Liberal Tolerance. Public Affairs Quarterly 29 (3):277-295.
    Political philosophy has seen vibrant debate over the connection, if any, between liberalism and pluralism. Some philosophers, following Isaiah Berlin, reckon a close connection between the two concepts. Others--most notably John Gray--believe that liberalism and pluralism are incompatible. In this essay, I argue that the puzzle can be solved by distinguishing the responsibilities of liberal states to their peoples from the responsibilities of liberal states to other states. There is an entailment from pluralism to liberalism, and it in turn implies (...)
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  38.  5
    Bartlomiej Swiatczak & Irun R. Cohen (forthcoming). Gut Feelings of Safety: Tolerance to the Microbiota Mediated by Innate Immune Receptors. Microbiology and Immunology.
    To enable microbial colonisation of the gut mucosa, the intestinal immune system must not only react to danger signals but also recognize cues that indicate safety. Safety recognition, paradoxically, is mediated by the same environmental sensors that are involved in signalling danger. Indeed, in addition to their well established role in inducing inflammation in response to stress signals, pattern recognition receptors (PRRs) and a variety of metabolic sensors also promote gut-microbiota symbiosis by responding to "microbial symbiosis factors", "resolution-associated molecular patterns", (...)
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  39.  36
    Anders Hansson (2007). The Concept of Tolerance. Theoria 73 (4):284-303.
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  40.  8
    Predrag Krstic (2013). Religion and Tolerance: Thematization of the Relationship in the Age of Enlightenment. Filozofija I Društvo 24 (1):311-337.
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  41.  6
    Hugh Dunthorne (2013). History, Theology and Tolerance: Grotius and His English Contemporaries. Grotiana 34 (1):107-119.
  42.  4
    A. L. Winsor & E. I. Strongin (1933). A Study of the Development of Tolerance for Caffeinated Beverages. Journal of Experimental Psychology 16 (5):725.
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  43.  6
    Yan Mengwei (2012). Tolerance or Hospitality? Frontiers of Philosophy in China 7 (1):154-163.
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  44.  3
    Drago Djuric (2013). Religious Tolerance in the Edict of Milan and in the Constitution of Medina. Filozofija I Društvo 24 (1):277-292.
  45.  1
    A. L. Winsor & S. J. Richards (1935). The Development of Tolerance for Cigarettes. Journal of Experimental Psychology 18 (1):113.
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  46.  2
    Mircea Dumitru (2010). Despre tolerantã, pluralism si recunoasterea celorlalti/ On Tolerance, Pluralism and the Recognition of Others. Journal for the Study of Religions and Ideologies 4 (10):12-18.
    The paper examines some presuppositions of toleration and pluralism and explores two models, a deontological and a consequentialist model, that could support the view that rational agents should act in a tolerant way. Within the first model two arguments are given in favor of the view that people are better off and more rational if they are tolerant. The first argument draws upon a principle of charity that one usually makes use of in philosophy of mind and philosophy of language, (...)
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  47.  1
    Soumaya Mestiri (2008). Droits collectifs, libéralisme et tolérance. Revue des Sciences Philosophiques Et Théologiques 4 (4):753-771.
  48. Sherman A. Jackson (2002). On the Boundaries of Theological Tolerance in Islam: Abū Ḥāmid Al-Ghāzalīʼs Fayṣal Al-Tafriqa Bayna Al-Islam Wa Al-Zandaqa. Oxford University Press.
    Abu Hamid al Ghazali, one of the most famous intellectuals in the history of Islam, developed a definition of Unbelief (kufr) to serve as the basis for determining who, in theological terms, should be considered a Muslim and who should not. Jackson's annotated translation is preceded by an introduction that reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice.
     
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  49. John Renwick (ed.) (2011). Voltaire: La Tolérance Et la Justice. Éditions Peeters.
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  50. Cynthia Roberts (2008). Tolerance. Child's World.
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