The ‘traditional’ conception of toleration, understood as the putting up with beliefs and practices by those who disapprove of them, has come under increasing attack in recent years for being negative, condescending and judgemental. Instead, its critics argue for a more positive, affirmative conception, perhaps best captured by Anna Elisabetta Galeotti’s idea of ‘toleration as recognition’. In this article, without denying that it is not always the most appropriate form of response to differences, I defend the traditional conception of toleration (...) against its critics. Two principal arguments are advanced in defence of it: the first articulates its role as part of a viable and realistic political theory of modus vivendi, while the second argues that it is only the traditional conception of toleration that makes possible the mutual accommodation of some values that are genuinely antithetical and hostlie to each other. Thus, there remains an important place for the traditional conception of toleration in both political theory and practice. (shrink)

Cognitive and rational assessments of competence do not fully capture the way in which individuals normally make decisions. Human beings have always used stories to explain their experiences and values. Narrative ethics should be used to understand the perspective in context of a patient whose competence is in question, and so avoid a destructive clash. Psychiatry and professionals within it also have a narrative that may join with that of science, but there is no special privilege for these narratives unless (...) survival is at stake. The narrative approach should be used to try to make different stories compatible. This article examines the background to this approach, and indicates some ways in which it could be used in the specific cases addressed in the series. (shrink)

Granting that the `soul' was only an attractive and mysterious thought, from which philosophers rightly, but reluctantly, separated themselves - that which they have since learnt to put in its place is perhaps even more attractive and even more mysterious. The human body, in which the whole of the most distant and most recent past of all organic life once more becomes living and corporal, seems to flow through this past and right over it like a huge and inaudible torrent: (...) the body is a more wonderful thought than the old `soul'. (Nietzsche, 1973: 132-3) Man is but breath and a shadow. (Sophocles). (shrink)