The Protestant conception of religion as a private matter of conscience organized into voluntary associations informed early liberalism's conception of religion and of religious toleration, assumptions that are still present in contemporary liberalism. In many other religions, however, including Hinduism (the main though not only focus of this article), practice has a much larger role than conscience. Hinduism is not a voluntary association, and the structure of its practices, some of which are inegalitarian, makes exit very difficult. This makes liberal (...) religious toleration an awkward fit for Hinduism; granting religious toleration in India undermines equality and autonomy in severe ways. Yet Hinduism is not without its virtues, and has historically been what I call externally tolerant-it has been relatively tolerant of other religions. Liberal toleration, by contrast, is internally tolerant-it is tolerant of religions that fit the Protestant model, while its tolerance of others is considerably more qualified. I briefly speculate at the end of the article about how to combine these two models of toleration. (shrink)

The present volume is a sequel to Deontic Logic: Introductory and Systematic Readings : its purpose is to offer a view of some of the main directions of research in contemporary deontic logic. Most of the articles included in Introductory and Systematic Readings represent what may be called the standard modal approach to deontic logic, in which de on tic logic is treated as a branch of modal logic, and the normative concepts of obligation, permission and prohibition are regarded as (...) analogous to the "alethic" modalities necessity, possibility and impossibility. As Simo Knuuttila shows in his contribution to the present volume, this approach goes back to late medieval philosophy. Several 14th century philosophers observed the analogies between deontic and alethic modalities and discussed the deontic interpretations of various laws of modal logic. In contemporary deontic logic the modal approach was revived by G. H. von Wright's classic paper 'Deontic Logic'. Certain analogies between deontic and alethic modalities are obvious and uncontroversial, but the standard approach has often been criticized on the ground that it exaggerates the analogies and tends to ignore those features of normative concepts which distinguish them from other modalities. (shrink)

The papers collected in this volume were written over a period of some eight or nine years, with some still earlier material incorporated in one of them. Publishing them under the same cover does not make a con tinuous book of them. The papers are thematically connected with each other, however, in a way which has led me to think that they can naturally be grouped together. In any list of philosophically important concepts, those falling within the range of application (...) of modal logic will rank high in interest. They include necessity, possibility, obligation, permission, knowledge, belief, perception, memory, hoping, and striving, to mention just a few of the more obvious ones. When a satisfactory semantics (in the sense of Tarski and Carnap) was first developed for modal logic, a fascinating new set of methods and ideas was thus made available for philosophical studies. The pioneers of this model theory of modality include prominently Stig Kanger and Saul Kripke. Several others were working in the same area independently and more or less concurrently. Some of the older papers in this collection, especially 'Quantification and Modality' and 'Modes of Modality', serve to clarify some of the main possibilities in the semantics of modal logics in general. (shrink)

These essays center around two questions: Does truth have an underlying nature? And if so, what sort of nature does it have?

This book puts together the most important contemporary writings in the debate on secularism. It deals with conceptual, normative and explanatory issues in secularism and addresses urgent questions, including the relevance of secularism to non-Western societies and the question of minority rights.

Some of these essays articulate views of justice and liberalism distinct from those found in the two books.