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  1. Cultural Relativism.John J. Tilley - forthcoming - In George Ritzer (ed.), Wiley-Blackwell Encyclopedia of Sociology, 2nd ed. Oxford, UK: Wiley-Blackwell.
    A brief reference article on cultural relativism, forthcoming in the Wiley-Blackwell Encyclopedia of Sociology, 2nd edition.
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  2. Toleration and Liberty of Conscience.Jon Mahoney - 2021 - In Mitja Sardoc (ed.), Handbook of Toleration. Palgrave.
    This chapter examines some central features to liberal conceptions of toleration and liberty of conscience. The first section briefly examines conceptions of toleration and liberty of conscience in the traditions of Locke, Rawls, and Mill. The second section considers contemporary controversies surrounding toleration and liberty of conscience with a focus on neutrality and equality. The third section examines several challenges, including whether non-religious values should be afforded the same degree of accommodation as religious values, whether liberty of conscience requires a (...)
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  3. Response to Emily M. Crookston and David Kelley.Andrew Jason Cohen - 2016 - Reason Papers 2 (38):27-38.
    A response to critical commentaries. Crookston begins her commentary by noting that my book would have been better with answers to “the following three questions: (1) Why is the harm principle the right principle upon which to base a theory of toleration? (2) How is Cohen thinking of the concept of volenti? (p. x ) Is interference (i.e., the abandonment of toleration) ever morally required by the harm principle?” (p. x ). She is right, and I address these questions below (...)
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  4. Tolérance libérale et délibération : l'apport de la neutralité scientifique.Marc-Kevin Daoust - 2016 - Les ateliers de l'éthique/The Ethics Forum 11 (1):4-28.
    Cet article poursuit la réflexion de Dilhac (2014) touchant la relation entre politique et vérité. Au terme d’une analyse de la tolérance chez Mill et Popper, Dilhac conclut qu’une conception épistémique de la tolérance manque sa dimension politique, et qu’il est préférable d’opter pour le concept rawlsien de consensus raisonnable. Discutant ces résultats, le premier objectif est ici de montrer qu’une notion de « raisonnabilité » peut facilement trouver ses racines dans la neutralité scientifique wébérienne, et donc être porteuse d’une (...)
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  5. La democracia y el valor político de la tolerancia.Fuentes/Caro Eduardo Andres - 2015 - Filosofia Unisinos 16 (2):164-182.
    It is a widespread opinion that toleration, as a political practice, has merely instrumental value. The aim of this paper is to defend, on the contrary, that toleration has political value in itself. In more specific terms, I will claim that it is valuable in itself in virtue of its intrinsic relationship with democracy. Toleration is a constituent of democracy inasmuch as it is necessary for the existence of a democratic administration of political power. I will show that that relation (...)
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  6. Toleration and the Design of Norms.Luciano Floridi - 2015 - Science and Engineering Ethics 21 (5):1095-1123.
    One of the pressing challenges we face today—in a post-Westphalian order and post-Bretton Woods world —is how to design the right kind of MAS that can take full advantage of the socio-economic and political progress made so far, while dealing successfully with the new global challenges that are undermining the best legacy of that very progress. This is the topic of the article. In it, I argue that in order to design the right kind of MAS, we need to design (...)
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  7. Though He Is One, He Bears All Those Diverse Names: A Comparative Analysis of Jayanta Bhaṭṭa’s Argument for Toleration.David Slakter - 2015 - Philosophy East and West 65 (2):430-443.
    In the Āgamadambara (“Much Ado about Religion”), Jayanta Bhatta appears to be making a case for religious toleration and pluralism. This paper considers whether Jayanta has a concept like toleration in mind at all, or at least something that we today might understand to be toleration. If he is doing neither, our understanding of the nature of tolerance and its conceptual limits may be furthered by determining exactly what he is talking about and why it looks so much like tolerance.
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  8. Toleration.Andrew Jason Cohen - 2013 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Oxford: pp. 5150-5160.
    Contemporary philosophical debates surrounding toleration have revolved around three issues: What is toleration? Should we tolerate and, if so, why? What should be tolerated? These questions are of central importance to social and political thought.
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  9. Can Tolerance Be Grounded in Equal Respect?Enzo Rossi - 2013 - 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 of ‘pure (...)
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  10. Spinoza’s Curious Defense of Toleration.Justin Steinberg - 2010 - In Yitzhak Melamed Michael Rosenthal (ed.), Spinoza’s ‘Theological-Political Treatise’: A Critical Guide. Cambridge: Cambridge University Press. pp. 210 – 230..
    In this essay I consider what grounds Spinoza’s defense of the freedom to philosophize, considering why Spinoza doesn’t think that we should attempt to snuff out irrationality and dissolution with the law’s iron fist. In the first section I show that Spinoza eschews skeptical, pluralistic, and rights-based arguments for toleration. I then delineate the prudential, anticlerical roots of Spinoza’s defense, before turning in the final section to consider just how far and when toleration contributes to the guiding norms of governance: (...)
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  11. Cultural Relativism.John J. Tilley - 2000 - Human Rights Quarterly 22 (2):501–547.
    In this paper I refute the chief arguments for cultural relativism, meaning the moral (not the descriptive) theory that goes by that name. In doing this I walk some oft-trodden paths, but I also break new ones. For instance, I take unusual pains to produce an adequate formulation of cultural relativism, and I distinguish that thesis from the relativism of present-day anthropologists, with which it is often conflated. In addition, I address not one or two, but eleven arguments for cultural (...)
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  12. Establishing Toleration.Richard H. Dees - 1999 - Political Theory 27 (5):667-693.
    Liberals often assume that once people see the costs of intolerance that they will come to embrace toleration and that once they can accept toleration as a modus vivendi, they will soon be able to see it as a good in its own right. But, I argue, that the logic that make in tolerance difficult to break also compel people to resist any attempts to make toleration more than a modus vivendi. True toleration will not be embraced unless the people (...)
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  13. Trust and the Rationality of Toleration.Richard H. Dees - 1998 - Noûs 32 (1):82-98.
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  14. The Problem for Normative Cultural Relativism.John J. Tilley - 1998 - Ratio Juris 11 (3):272-290.
    The key problem for normative (or moral) cultural relativism arises as soon as we try to formulate it. It resists formulations that are (1) clear, precise, and intelligible; (2) plausible enough to warrant serious attention; and (3) faithful to the aims of leading cultural relativists, one such aim being to produce an important alternative to moral universalism. Meeting one or two of these conditions is easy; meeting all three is not. I discuss twenty-four candidates for the label "cultural relativism," showing (...)
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