Results for 'interreligious toleration'

971 found
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  1.  16
    Inclusive Religious Paradigm Within Academia: Religious Education lecturers' Viewpoints on Interreligious Tolerance and Pluralism in Indonesia.Suparto Suparto, Sumarni Sumarni, Imran Siregar, Lisa’Diyah Ma’Rifataini, Opik Abdurrahman Taufik, Ahmad Habibullah, Nunu Ahmad An-Nahidl & Wahid Khozin - 2023 - European Journal for Philosophy of Religion 15 (3):427-452.
    The belief system of academicians has an impact on how religious education (RE) is carried out in public universities. The ideology of RE lecturers - whether it is moderate, radical, or liberal - is greatly influenced by their own religious beliefs. The purpose of this study was to explore the relationship between religious paradigm of religious education lecturers on interreligious tolerance and pluralism in public universities in Indonesia. The study sample comprised 142 lecturers drawn from ten public universities in (...)
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  2.  12
    Grasping Three Senses of the Notion “the Otherness of God” as the Grounds for Interreligious Toleration.Youngjin Kiem - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (3):371-393.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 3 Seiten: 371-393.
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  3.  2
    Peace Spirituality Through Interreligious Engagement.Imanuel Geovasky - 2024 - Journal of Ethics in Higher Education 5:183-198.
    Historically, Yogyakarta had enjoyed the reputation of being a bastion of interreligious tolerance in Indonesia. Still, a growing spate of events that were manifestations of religious intolerance calls for a rethinking of that narrative. This paper examines public space civility, peace spirituality, and interreligious engagement in Yogyakarta. Through a quantitative survey approach, it is found that there is a statistically significant positive relationship between positive public space civility and peace spirituality. Apart from the positive correlations of public behaviour (...)
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  4.  30
    The role of interreligious dialogues on religious tolerance.Mahmood Vaezi - 2018 - HTS Theological Studies 74 (3).
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  5.  40
    Interreligious Hermeneutics and the Pursuit of Truth.J. R. Hustwit - 2014 - Lanham: Lexington Books.
    Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as coconstituted by the planes of linguistic convention and uninterpreted otherness. Only when we recognize (...)
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  6.  50
    Interreligious relation: Position of women in strengthening Christian and Muslim bonds.Hadi Pajarianto - 2022 - HTS Theological Studies 78 (4):1-7.
    Strengthening Muslim-Christian relations is very important for a nation such as Indonesia that has plurality in terms of tribes, ethnicity and religion. This study aims to analyse the role of Muslim women who live in a pluralistic socio-religious situation. This is a qualitative research that uses purposive sampling to determine the informants. The approach used by the Discovering Cultural Themes model is to understand the symptoms of the many themes, cultures, values and cultural symbols. Data analysis was conducted by using (...)
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  7.  27
    Interreligious Dialogue and Vivekanand’s Vedantic Model of Pluralism.Dilipkumar Mohanta - 2016 - Dialogue and Universalism 26 (4):149-162.
    What are the preconditions of interreligious dialogue? How do philosophical reflections help today a religiously plural society to live in harmony, peace and sustainable development? In this paper I deal with these questions in the light of Swami Vivekananda’s concept of Universal Religion and try to search for a philosophical model of interreligious dialogue. Vivekananda propounds that we are to go beyond tolerance, and accept other religions as good as our own. Vivekananda’s interpretation has also the implication of (...)
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  8.  46
    Religious Tolerance as the Basic Component of Inter-Religious Dialogue.Marina V. Vorobjova - 2004 - 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 we (...)
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  9.  18
    The Contours of Medieval Tolerance.Enzo Solari - 2013 - Ideas Y Valores 62 (153):73-97.
    RESUMEN Algunos textos de Abelardo, Tomás de Aquino, Llull y el Cusano, no solo muestran una forma específicamente medieval de encarar la diversidad interreligiosa, sino aun algo más, a saber, que las apreciables diferencias políticas y epistémicas que separan al medioevo de la modernidad no implican que la tolerancia sea una noción propiamente moderna, ni que su versión medieval resulte ajena a cierta admisión de la libertad religiosa y de la pluralidad en la verdad. ABSTRACT The examination of texts by (...)
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  10. The Problem of Religious Relativism: An Interreligious Approach.Subhasis Chattopadhyay - 2021 - Indian Catholic Matters.
    This post is one in a series of posts about the ground-realities of interreligious dialogue. Interreligious dialogue is not the same as ecumenism. And this blog-post shows how Christian and Hindu celibates have veered to discussing categories which are inapplicable to one or the other religion. To quote part of the post: "So the first critique of interreligious dialogue that needs clarification is this problem of religious relativism. The Sanatana Dharma does not admit of relativism, moral or (...)
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  11. Become trainer in the interreligious dialogue and mutual acceptance for theological teachers. Proposal for a Handbook Research; its necessity and development.Tudor Cosmin Ciocan - 2019 - Dialogo 6 (1):137-143.
    My intention is to improve the receiving of the idea of ‘interfaith dialogue and mutual acceptance’ for Romanian people in general and foremost on their teachers, by writing a handbook for teaching it to the students and future public opinion formatters. It is a requirement nowadays firstly to make people understand the benefits of interfaith, then to make them believe it is the only solution of the social common living in such a religiously diverse society, and finally provide methodological and (...)
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  12.  27
    Sultanic Saviors and Tolerant Turks: Writing Ottoman Jewish History, Denying the Armenian Genocide.Marc David Baer - 2021 - Zeitschrift für Religions- Und Geistesgeschichte 73 (1):39-51.
    What has compelled Jews in the Ottoman Empire, Turkey, and abroad to promote a positive image of Ottomans and Turks while they deny the Armenian genocide and the existence of anti-Semitism in Turkey? The dominant historical narrative is that Jews expelled from Spain in 1492 were embraced by the Ottoman Empire, and then later, protected from the Nazis during WWII. If we believe that Turks and Jews have lived in harmony for so long, then it is hard for us to (...)
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  13.  29
    Nature and manifestations of Ukrainian religious plurality.Anatolii Kolodnyi - forthcoming - Ukrainian Religious Studies.
    The article reveals the nature and manifestations of Ukrainian religious pluralism. Despite the constant interest in the topic - the plurality of religious life in Ukraine, science has not yet clarified the causes and roots of this phenomenon. The author analyzes the historical, psychological, socio-political factors that caused the religious diversity of Ukraine. The presence of many religious traditions within one ethnic and state territory promotes tolerant relations between bearers of different religious beliefs. Ukraine's religious plurality distinguishes Ukrainians from other (...)
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  14.  10
    Ulu öndər Heydər Əliyevin milli azlıqların hüquq və azadlıqlarının qorunmasına dair siyasəti və onun inkişaf istiqamətləri.İradə Nuriyeva - 2023 - Metafizika 6 (2):19-37.
    In the article “Great Leader Heydar Aliyev's policy on the protection of the rights and freedoms of national minorities and its development directions”, the policy of the Great Leader Heydar Aliyev and the Republic of Azerbaijan on ensuring, protecting and defending the rights and freedoms of representatives of minority nations and ethnic groups, in general, of all nations is interpreted. Multiculturalism, based on the principles and norms of international law, international agreements that our country is a supporter of, articles of (...)
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  15.  3
    The Role of Community Initiatives in Fostering Peaceful Coexistence: A Philosophical and Religious Analysis of Social Harmony in Uae Society.Noura Nasir Al-Karbi, Najeh Rajeh Al-Salhi & Shaikha Nasir Al-Karbi - 2025 - European Journal for Philosophy of Religion 17 (1):162-182.
    This study explores the role of community initiatives in fostering peaceful coexistence within UAE society through the lens of philosophical and religious perspectives. By employing a descriptive and analytical approach, the study examines how these initiatives contribute to the promotion of tolerance, social harmony, and interreligious dialogue in a diverse society. Data were drawn from official reports, statements from the UAE Ministry of Tolerance, and prior scholarly work. The findings indicate that community initiatives in the UAE have been instrumental (...)
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  16.  46
    Uncovering Neglected Emerging Lived Religious Pluralisms.Douglas Giles - 2019 - In Jan-Jonathan Bock, John Fahy & Samuel Everett, Emergent Religious Pluralisms, Palgrave Studies in Lived Religion and Societal Challenges. pp. 145-166.
    My purpose here is to provide a theoretical context for exploring what enables and prevents interreligious dialogue. My approach is to look at the possible attitudes within personal interactions that motivate and inform prejudice toward and acceptance of people of other religions and the possible attitudes that would mitigate it. I do not see religious tolerance and intolerance as an either/or relation but as varied phenomena that emerge from everyday human life. Societies and religions are many-sided, and personal interactions (...)
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  17.  16
    Comparative Theology and the Problem of Religious Rivalry.Hugh Nicholson - 2011 - Oup Usa.
    A model of interreligious theology that seeks to reconcile the ideal of religious tolerance with an acknowledgement of the extent to which religious communities construct identity on the basis of religious differences.
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  18.  27
    Deepened Monotheism. Philosophical Reasoning on the Trinity in Western Early Medieval and Classic Arabic Theology.Katrin König - 2020 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 62 (2):233-264.
    SummaryChristian theologians can explain the Trinitarian faith today in dialogue with Islamic thinkers as “deepened monotheism”. Therefore it is important to widen the systematic-theological discourse in an ecumenical and transcultural perspective and to retrieve resources from Western and non-Western traditions of Trinitarian thought (I).In this paper I will first work out historically that the Trinitarian creed of Nicea and Constantinople was originally an ecumenical but non-Western creed (II). Afterwards, I investigate the philosophical-theological reflection on the Trinity by Anselm of Canterbury (...)
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  19.  36
    The Taipai, Taiwan, Museum of World Religions.Maria Reis Habito - 2002 - Buddhist-Christian Studies 22 (1):203-205.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 203-205 [Access article in PDF] The Taipai, Taiwan, Museum of World Religions Maria Reis Habito Dallas, Texas A new museum dedicated to exploring the world's great religious traditions opened in Taipei this past November. Its professed mission is rather unique: to teach about religions and religious life in the world, and to provide instructive experiences about the variety of the world's religious expressions as a (...)
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  20.  24
    Interfaith Dialogue in Contemporary Europe: Challenges and Prospects for Religious.Fatima Mernissi - 2023 - European Journal for Philosophy of Religion 15 (4):182-199.
    This study examines the dynamics of interfaith communication in modern-day Europe, emphasizing the obstacles to and opportunities presented by religious heterogeneity. The religious landscape of Europe is heterogeneous, with followers of many religions living side by side. But this variety also brings difficulties, like bias, political unrest, and resentment from the past, which can obstruct attempts to foster mutual understanding and collaboration across religious communities. Interfaith communication is essential for advancing religious freedom and social cohesiveness despite these obstacles. The research (...)
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  21.  37
    The International Buddhist-Christian Theological Encounter: Twenty Years of Dialogue.Rita M. Gross - 2005 - Buddhist-Christian Studies 25 (1):3-7.
    In lieu of an abstract, here is a brief excerpt of the content:The International Buddhist-Christian Theological Encounter:Twenty Years of DialogueRita M. GrossIn a world riddled by conflict, religions must take a large part of the responsibility for initiating and perpetuating these conflicts, which often include disagreements about whose political system is favored by the deity or to whom the deity gave land. The slogan "No peace on earth until there is peace among religions" is more than true.No wonder some religious (...)
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  22.  40
    Interfaith dialogue in limbo: How can tradition work against religious purposes?Tudor-Cosmin Ciocan - 2022 - Dialogo 8 (2):208-223.
    When we talk about dialogue, we always start looking for ways to best present the content of our speech. Approaching another through dialogue does not seem to care too much about the will or desire to accept the otherness for dialogue even if this is the basis of the binary formula of dialogue. Yet, in the case of religious dialogue, things are not at all so clear or proactive; instead, this (accepting otherness) is usually the central issue of interreligious (...)
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  23.  23
    Relics, Ritual, and Representation in Buddhism: Rematerializing the Sri Lankan Theravada Tradition (review).Terry C. Muck - 2002 - Buddhist-Christian Studies 22 (1):242-243.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 115-121 [Access article in PDF] Instrumentality, Complexity, and Reason: A Christian Approach to Religions Terry C. Muck Asbury Theological Seminary I want to call into question The Paradigm, the threefold classification of Christian approaches to other religions as Exclusivism, Inclusivism, and Pluralism. I call this classification The Paradigm, with a capital T and a capital P, because it is the way we have categorized Christian (...)
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  24. Abelardo. El argumento del Diálogo entre un filósofo, un judío y un cristiano.Manfred Svensson - 2007 - Philosophica 32 (II):137-155.
    El presente artículo pone en duda la interpretación corriente según la cual el Diálogo entre un Filósofo, un Judío y un Cristiano representa un diálogo interreligioso por el que Abelardo se aproximaría a una moderna concepción de tolerancia. La tesis principal es que, si se presta la atención debida a la naturaleza literaria de la obra, ésta se revelará no como un diálogo entre distintas religiones, sino como un diálogo interno entre distintos aspectos de la fe cristiana, cuyas tensiones son (...)
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  25.  24
    Muslim views on other religions: With special reference to Buddhism.Jaffary Awang, Ahmad F. Ramli & Zaizul A. Rahman - 2021 - HTS Theological Studies 77 (4):1-7.
    The literature analysing Muslim perspective towards other religions is now quite extensive. However, when it comes to Muslim’s perspective towards Buddhism, the scholarship lags far behind. This article aimed to identify the Muslim views on Buddhism from a theological and philosophical framework. The Muslim views have a different category, on categorising Buddhism, the status of Buddha as a Prophet, and Buddhist as the People of the Book. Each view provides a different framework of Muslim perspective towards Buddhism. From the theological (...)
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  26.  62
    Religious Diversity and Conceptual Schemes: Critically Appraising Internalist Pluralism.Mikel Burley - 2019 - Sophia 58 (2):283-299.
    Is a philosophical theory needed to ‘underwrite’ attitudes of toleration and respect in a multicultural and religiously diverse world? Many philosophers of religion have thought so, including Victoria Harrison. This article interrogates Harrison’s theory of internalist pluralism, which, though offering a welcome alternative to other theories, such as John Hick’s ‘pluralistic hypothesis’, nevertheless faces problems. Questioning the coherence of the theory’s account of how the existence of objects of worship can avoid being fully conceptual-scheme dependent, and raising doubts about (...)
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  27. The Common-Core/Diversity Dilemma: Revisions of Humean thought, New Empirical Research, and the Limits of Rational Religious Belief.Branden Thornhill-Miller & Peter Millican - 2015 - European Journal for Philosophy of Religion 7 (1):1--49.
    This paper is the product of an interdisciplinary, interreligious dialogue aiming to outline some of the possibilities and rational limits of supernatural religious belief, in the light of a critique of David Hume’s familiar sceptical arguments -- including a rejection of his famous Maxim on miracles -- combined with a range of striking recent empirical research. The Humean nexus leads us to the formulation of a new ”Common-Core/Diversity Dilemma’, which suggests that the contradictions between different religious belief systems, in (...)
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  28.  62
    Peace and Nonviolence from a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought.Michio T. Shinozaki - 2001 - Buddhist-Christian Studies 21 (1):13-30.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 13-30 [Access article in PDF] Peace and Nonviolence from a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought Michio T. Shinozaki Rissho Kosei-kai Nikkyo Niwano, the founder of Rissho Kosei-kai, taught a perspective on peace and nonviolence that I would like to explore from a Mahayana Buddhist point of view. Niwano's understanding of peace and violence and his "road" to peace are discussed. The first section explores (...)
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  29.  25
    Projekt svjetski ethos.Predrag Režan - 2008 - Filozofska Istrazivanja 28 (2):379-396.
    Deklaracija o svjetskome ethosu, što su ju predstavnici velikih svjetskih religija i manjih duhovnih konfesija usvojili na drugom Parlamentu religija svijeta u Chicagu 1993., utrla je put prema onoj vrsti sporazumijevanja koju nije imala nikada do sada. Naime, pokušaji dijaloga među religijama, ekumenizam i tolerancija, koji su bili ključni pojmovi u drugoj polovini 20. stoljeća, imali su bazični nedostatak, a to je pokušaj prihvaćanja i uvažavanja tuđeg učenja, koje se razlikuje od vlastitoga, tj. sve se svodilo na »vježbanje tolerancije«. Naspram (...)
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  30.  6
    The Denial of Bosnia.Rusmir Mahmutćehajić - 2000 - Pennsylvania State University Press.
    In 1997, Rusmir Mahmutćehajić, one of Bosnia’s leading public intellectuals, was scheduled to lecture on Bosnia at Stanford University but was unexpectedly denied an entry visa by American authorities. This book, first published in Bosnia in 1998, is an expanded version of that lecture. It is an indictment of the partition of Bosnia, formalized in 1995 by the Dayton Accord. It is also a plea for Bosnia’s communities to reject ethnic segregation and restore mutual trust. For the first time, English-speaking (...)
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  31. 'But Following the Literal Sense, the Jews Refuse to Understand': Hermeneutic Conflicts in the Nicholas of Cusa's De Pace Fidei.Jason Aleksander - 2014 - American Cusanus Society Newsletter 31:13-19.
    In the midst of the De pace fidei’s imagined heavenly conference on the theme of the possibility of religious harmony, Nicholas of Cusa has Saint Peter acknowledge to the Persian interlocutor that it will be difficult to bring Jews to the acceptance of Christ’s divine nature because they refuse to accept the implicit meaning of their own history of revelation. What is peculiar about this line in the dialogue is not merely that it flies in the face of what Cusanus (...)
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  32. Islamic Community in Sicily Historical Heritage and the Major Challenges of the Present Times.Salvatore Costanza - 2022 - Religious dialogue and cooperation 3 (3):21-29.
    : Islamic communities play a pivotal role in today’s Sicily. Islamis relevantnow,as it was in the Middle Ages. During Arabic occupation (827- 1060), this Islandwas partofIslamic world as en emirate. Muslims continued to be influential even in subsequent timesunder Norman (1060- 1094) and Hohenstaufen rulers (1194-1266). After this multiculturalperiod of toleration, Aragonese and Spanish occupation lead to oblivion of theIslamicpast. The repressed memory of Muslim Sicily dissimulated the absence of otherness since14th and 15th century. In the second half of (...)
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  33. Apologétique et dialogue interreligieux.J. -M. Aveline - 1998 - Recherches de Science Religieuse 86 (4):491-573.
    Proposant quelques réflexions suggérées par 1a Lettre de 1896 sur fond de questionnement contemporain , J.-M. Aveline examine d'abord le rapport entre théologie chrétienne et dialogue interreligieux, et l'évolution de la toute récente théologie des religions depuis Vatican II. L'intérêt de la relecture de Blondel dans cette perspective est d'abord de prévenir les facilités, impasses et illusions dans lesquelles la vieille apologétique s'était enferrée, et de donner les conditions d'un véritable dialogue. Pour dépasser les limites d’un pluralisme conçu comme simple (...)
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  34.  74
    Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective.Paul Williams - 1991 - Religious Studies 27 (4):511 - 521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  35.  38
    Van consensuspluralisme naar radicaal pluralisme: Een analyse Van de vooronderstellingen Van een vlaams debat over actief pluralisme.Marianne Moyaert - 2009 - Bijdragen 70 (3):284-303.
    Active pluralism, an idea advanced by Steve Stevaert, former leader of the Flemish Socialist political party, has been commonly accepted among most progressive citizens. It is now a political, social and pedagogical ‘hot’ topic. Anyone wishing to be perceived as ‘open’ pleads earnestly for interreligious dialogue. Instead of passive tolerance, which too often leads to indifference, the other should now be entitled to our active concern. What is more, it benefits society as a whole. Congenial as this is, the (...)
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  36.  57
    Instrumentality, Complexity, and Reason: A Christian Approach to Religions.Terry C. Muck - 2002 - Buddhist-Christian Studies 22 (1):115-121.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 115-121 [Access article in PDF] Instrumentality, Complexity, and Reason: A Christian Approach to Religions Terry C. Muck Asbury Theological Seminary I want to call into question The Paradigm, the threefold classification of Christian approaches to other religions as Exclusivism, Inclusivism, and Pluralism. I call this classification The Paradigm, with a capital T and a capital P, because it is the way we have categorized Christian (...)
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  37. The North American Paul Tillich Society.Jari Ristiniemi & Interreligious Encounter - 2011 - Bulletin for the North American Paul Tillich Society 37 (2).
  38. Willa Cather's Vision of the Artist.Colette Toler - 1964 - Pacific Philosophical Quarterly 45 (4):503.
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  39. (1 other version)A Letter Concerning Toleration.John Locke & James H. Tully (eds.) - 1963 - Hackett Publishing Company.
    John Locke's subtle and influential defense of religious toleration as argued in his seminal _Letter Concerning Toleration_ appears in this edition as introduced by one of our most distinguished political theorists and historians of political thought.
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  40. Science looks at spirituality.Barbara A. Strassberg, Gordon D. Kaufman, Norbert M. Samuelson, Llufs Oviedo, John F. Haught, Ursula Goodenough Reductionism, Chance Holism, James F. Moore & Mind Interreligious Dialogue as an Evolutionary - forthcoming - Zygon.
     
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  41.  28
    Democracy, Secularity, and Toleration.Robert Audi - 2013 - Philosophy and Public Issues - Filosofia E Questioni Pubbliche 3 (2).
  42. Ecclesiology, Ecumenism, Toleration.Maria Rosa Antognazza - 2013 - In The Oxford Handbook of Leibniz. New York: Oxford University Press.
    This contribution discusses Leibniz’s conception of the Christian church, his life-long ecumenical efforts, and his stance toward religious toleration. Leibniz’s regarded the main Christian denominations as particular churches constituting the only one truly catholic or universal church, whose authority went back to apostolic times, and whose theology was to be traced back to the entire ecclesiastical tradition. This is the ecclesiology which underpins his ecumenism. The main phases and features of his work toward reunification of Protestants and Roman Catholics, (...)
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  43.  90
    Not yet making sense of political toleration.Peter Balint - 2012 - Res Publica 18 (3):259-264.
    Abstract A growing number of theorists have argued that toleration, at least in its traditional sense, is no longer applicable to liberal democratic political arrangements—especially if these political arrangements are conceived of as neutral. Peter Jones has tried make sense of political toleration while staying true to its more traditional (disapproval yet non-prevention) meaning. In this article, while I am sympathetic to his motivation, I argue that Jones’ attempt to make sense of political toleration is not successful. (...)
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  44. Susan Mendus, Toleration and the Limits of Liberalism, Basingstoke and London, Macmillan, 1989, pp. ix + 171.William R. Mckercher - 1990 - Utilitas 2 (2):328.
  45.  56
    Scientific Pluralism and Inconsistency Toleration.Dunja Šešelja - 2017 - Humana Mente 10 (32):1-29.
    In this paper I examine the problem of inconsistency toleration in the context of scientific pluralism. I argue that, first of all, the notion of inconsistency toleration has to be qualified with respect to the evaluative attitude that one takes towards a given scientific theory or theories. Second, I show which types of inconsistency toleration are compatible with two major approaches to scientific pluralism, the so-called modest and the radical one. In view of this I suggest some (...)
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  46.  82
    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). The aim of this paper is to uncover the philosophical and theological foundations of Leibniz’s views on this subject. 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 (...)
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  47.  46
    Holism, Inconsistency Toleration and Inconsistencies between Theory and Observation.María del Rosario Martínez-Ordaz - 2017 - Humana Mente 10 (32):117-147.
    It has recently been argued by Davey (2014) that inconsistency is never tolerated in science, but only discretely isolated. But when talking about inconsistencies in science, not much attention has been paid to the inconsistencies between theory and observation. Here I will argue that inconsistency toleration actually takes place in science, and that when we examine actual inconsistent theories, inconsistencies between theory and observation look anything but homogeneous. I will argue, appealing to certain properties of empirical theories, especially holism, (...)
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  48. Heresy and toleration in the early fourteenth century : Marsilius of Padua and William of Ockham reconsidered.Takashi Shogimen - 2023 - In Chris Jones & Takashi Shogimen, Rethinking medieval and Renaissance political thought: historiographical problems, fresh interpretations, new debates. New York, NY: Routledge.
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    6. Is Toleration a Political Virtue?David Heyd - 2022 - In Melissa S. Williams & Jeremy Waldron, Toleration and its Limits: Nomos Xlviii. New York University Press. pp. 169-194.
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  50. Diversity and the Limits of Liberal Toleration.Thomas M. Besch - 2010 - In Duncan Ivison, The Ashgate Research Companion to Multiculturalism. London: Ashgate.
    To fully respond to the demands of multiculturalism, a view of toleration would need to duly respect diversity both at the level of the application of principles of toleration and at the level of the justificatory foundations that a view of toleration may appeal to. The paper examines Rainer Forst’s post-Rawlsian, ‘reason-based’ attempt to provide a view of toleration that succeeds at these two levels and so allows us to tolerate tolerantly. His account turns on the (...)
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