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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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1174 found
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  1. A Pocket Philosophical Dictionary.Voltaire . - 2011 - 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 (...)
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  2. On the Boundaries of Theological Tolerance in Islam.Sherman A. Jackson - 2002 - Oxford University Press Pakistan.
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  3. Colm McNamee, The Wars of the Bruces: Scotland, England and Ireland, 1306–1328. East Linton, Scot.: Tuckwell Press, 1997. Paper. Pp. Xiv, 288 Plus 12 Black-and-White Figures; 14 Maps and 8 Charts. £14.99. [REVIEW]John Aberth - 1998 - Speculum 73 (4):1157-1158.
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  4. Publicity, Privacy, and Religious Toleration in Hobbes's Leviathan.Arash Abizadeh - 2013 - 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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  5. Church.William J. Abraham - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
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  6. “The Church.William J. Abraham, Jose Miguez Bonino, Robert F. Drinan, Leo Pfeffer, Seymour Siegel, George Huntston Williams & Sharon L. Worthing - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
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  7. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe From the Beginning of the Christian Era to the Fourteenth Century. [REVIEW]Jeremy Adams - 1981 - Speculum 56 (2):350-355.
  8. La Tolérance En Tant qu'Enjeu Éthique Fondamental de Notre Époque.Evandro Agazzi - 2000 - Philosophica 65.
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  9. Jacqueline Marie Musacchio, Art, Marriage, and Family in the Florentine Renaissance Palace. New Haven, Conn., and London: Yale University Press, 2008. Pp. Vii, 344; Many Black-and-White and Color Figures. $65. [REVIEW]Diane Cole Ahl - 2010 - Speculum 85 (2):443-444.
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  10. Nicholas of Cusa's De Pace Fidei and the Meta-Exclusivism of Religious Pluralism.Scott F. Aikin & Jason Aleksander - 2013 - 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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  11. Sarah Kay, The Place of Thought: The Complexity of One in Late Medieval French Didactic Poetry.(The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2007. Pp. Xi, 236; 10 Black-and-White Figures. $59.95. [REVIEW]Suzanne Conklin Akbari - 2008 - Speculum 83 (3):718-721.
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  12. The Theoretical Foundations of Tolerance in Rumi.Sayed Hassan Akhlaq - 2012 - Philosophy, Culture, and Traditions 8:165-187.
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  13. Westernizers and Nativists Today.Viktor Aksiuchits - 1993 - 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.
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  14. Filosofica de Montaigne.de la Pedagogia Al Margen - 1965 - Humanitas 13 (18):223.
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  15. Goya and the Dark Side of the Enlightenment.Derek Allan - manuscript
    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 human experience (...)
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  16. William James: Social Philosopher.Michael W. Allen - 2003 - 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 (...)
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  17. CM Woolgar, The Senses in Late Medieval England. New Haven, Conn., and London: Yale University Press, 2006. Pp. Xii, 372; 86 Black-and-White and Color Figures and 1 Map. $40. [REVIEW]Valerie Allen - 2009 - Speculum 84 (2):507-509.
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  18. Islam and the Concept of Tolerance and Coexistence.A. Alshoala - 1994 - Journal of Dharma 19 (4):350-357.
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  19. John Haines, Ed., The Calligraphy of Medieval Music. (Musicalia Medii Aevi 1.) Turnhout: Brepols, 2011. Pp. 276; 116 Black-and-White Figures and 21 Color Figures. €75. ISBN: 9782503540054. [REVIEW]Alison Altstatt - 2013 - Speculum 88 (3):807-808.
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  20. Meyer Schapiro, Romanesque Architectural Sculpture. Ed. Linda Seidel. The Charles Eliot Norton Lectures. Chicago and London: University of Chicago Press, 2006. Pp. 1, 227; Black-and-White Frontispiece and 70 Black-and-White Figures. $40. [REVIEW]Kirk Ambrose - 2009 - Speculum 84 (4):1106-1107.
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  21. Voltaire, Rousseau Et la Tolérance.Maison Descartes Amsterdam - 1980 - Presses Universitaires.
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  22. Etonian Jusphilosophy.António Tomas Ana & Patrício Batsîkama - 2008 - 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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  23. Etonism, Philosophy of Tolerant Reason.António Tomas Ana & Patrício Batsîkama - 2008 - 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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  24. Hegel On Community And Conflict.Nathan Andersen - 2007 - 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 (...)
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  25. Book Review:An Essay Concerning the Understanding, Knowledge, Opinion, and Assent. John Locke. [REVIEW]F. H. Anderson - 1932 - Ethics 42 (3):356-.
  26. Hegel's Theory of Recognition: From Oppression to Ethical Liberal Modernity.Sybol Cook Anderson - 2009 - 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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  27. Jehova's Witnesses in Post-Communist Romania: The Relationship Between the Religious Minority and the State (1989-2010).Fătu-Tutoveanu Andrada & Pintilescu Corneliu - 2011 - Journal for the Study of Religions and Ideologies 30:102-126.
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  28. Church and State in Post-Communist Romania: Priorities on the Research Agenda.Gabriel Andreescu & Liviu Andreescu - 2010 - 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 (...)
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  29. Post-Totalitarian Pathology: Notes on Romania Six Years After December 1989.Plesu Andrei - 1996 - Social Research 63 (2).
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  30. Confesión Públicade Dios Ante Los Nuevos Ídolos.José Román Flecha Andrés - 2001 - 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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  31. Mati Meyer, An Obscure Portrait: Imaging Women's Reality in Byzantine Art. London: Pindar Press, 2009. Pp. Xxix, 536 Plus Unnumbered Pages; 224 Black-and-White Figures and Color Figures. [REVIEW]Diliana Angelova - 2011 - Speculum 86 (3):786-788.
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  32. Leibniz’s Doctrine of Toleration: Philosophical, Theological and Pragmatic Reasons.Maria Rosa Antognazza - 2013 - In J. Parkin & T. Stanton (eds.), Natural Law and Toleration in the Early Enlightenment. Oxford University Press. pp. 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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  33. Leibniz and Religious Toleration.Maria Rosa Antognazza - 2002 - 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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  34. Michael Walzer, On Toleration.D. Archard - forthcoming - Radical Philosophy.
  35. Michelle P. Brown, Anglo-Saxon Manuscripts. Toronto and London: University of Toronto Press, 1991. Paper. Pp. 80; Color Frontispiece, Many Color and Black-and-White Illustrations. $18.95. [REVIEW]Elizabeth Archibald - 1994 - Speculum 69 (2):434-435.
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  36. John Locke: Critical Assessments.Richard Ashcraft (ed.) - 1991 - 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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  37. Virginia Nixon, Mary's Mother: Saint Anne in Late Medieval Europe. University Park, Pa.: Pennsylvania State University Press, 2004. Pp. Xiii, 216; Black-and-White Frontispiece and 36 Black-and-White Figures. [REVIEW]Kathleen Ashley - 2006 - Speculum 81 (2):573-575.
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  38. Nigerian Traditional Religion: A Religion of Tolerance.A. E. Asira - 2007 - Sophia: An African Journal of Philosophy 7 (1).
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  39. Nancy Bradley Warren, Women of God and Arms: Female Spirituality and Political Conflict, 1380–1600. Philadelphia: University of Pennsylvania Press, 2005. Pp. Vii, 264; 4 Black-and-White Figures. $55. [REVIEW]Ann W. Astell - 2007 - Speculum 82 (2):491-493.
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  40. Edward I. Condren, Chaucer and the Energy of Creation: The Design and the Organization of the “Canterbury Tales.” Gainesville, Fla.: University Press of Florida, 1999. Pp. Viii, 296; Black-and-White Frontispiece, 10 Black-and-White Figures, and 1 Table. $49.95. [REVIEW]Ann W. Astell - 2000 - Speculum 75 (4):904-906.
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  41. Tolérance et communauté humaine. Chrétiens dans un monde divisé.Roger Aubert, Louis Bouyer, Lucien Cerfaux, Yves Congar, Albert Dondeyne & Augustin Léonard - 1954 - Revue de Métaphysique et de Morale 59 (1):98-98.
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  42. Romanian Society in Search of Normality.N. Badrus - 1993 - Cahiers Internationaux de Sociologie 95:403-415.
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  43. John Locke y Pierre Bayle: sobre la libertad de conciencia.Fernando Bahr - 2004 - 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 (...)
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  44. The Development of Religious Toleration in England.Roland H. Bainton & W. K. Jordan - 1938 - Philosophical Review 47 (2):223.
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  45. Religious Minorities' Web Rhetoric: Romanian and Hungarian Ethno-Pagan Organizations.Rozalia Bako & Laszlo-Attila Hubbes - 2011 - Journal for the Study of Religions and Ideologies 10 (30):127-158.
    The comparative study of Romanian and Hungarian Neopagan organizations with an ethnocentric or "Ethno-pagan" ideology is an exploratory research aimed at mapping the similarities and the differences between these religious minorities, with a highlight on their level of institutionalization, their core values and degree of political mobilization. Zalmoxian groups and organizations promote the revival of Romanian spirituality through a process of reconnection to its ancient, supposedly Dacian and Thracian roots; by the same token, Hungarian Shamanist movements are aimed at recovering (...)
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  46. Tolerance in Indian Culture.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
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  47. Cary J. Nederman: Worlds of Difference: European Discourses of Toleration, C. 1100-C. 1550. The Pennsylvania State University Press, University Park, Pennsylvania. [REVIEW]Giuseppe Ballacci - 2004 - Foro Interno. Anuario de Teoría Política 4:192-194.
  48. Tolerance and a Secular State : The Indian Perspective.S. Banerjee - 1985 - Indian Philosophical Quarterly 12 (2):177.
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  49. Political Legitimacy and Islam in the Ottoman Empire Lessons Learned.Karen Barkey - 2014 - 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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  50. The Misrepresentation of Religion in Modern British (Religious) Education.Philip Barnes - 2006 - 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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