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MICHAEL L. CARRAFIELLO 《The Seventeenth century》2013,28(2):115-134
Abstract This synoptic essay explores trends in historical research and literary criticism on the theme of toleration. It surveys the current state of this lively field of enquiry and demonstrates how far the subject remains coloured by assumptions and narratives of change forged in the early modern era itself. It explores how tolerance and intolerance have been approached by intellectual and social historians and the implications of the recent growth of interest in religious tolerance and intolerance in the post-Reformation period among scholars of early modern literature. It highlights the conceptual problems and interpretative challenges that surround the subject and points towards the need for heightened sensitivity to the role and agency of language and texts, rhetorics and representations, in our analysis of the cultures of coexistence that emerged in the sixteenth and seventeenth centuries. 相似文献
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Judith A. Cochran 《Domes : digest of Middle East studies》2019,28(2):369-385
Crown Prince Mohammed bin Salman is moving across the international stage as the future King of Saudi Arabia. He has the support of his father, Saudi royals, and the oil income of his country. He also has 10‐year plan he agreed upon with the King called Vision 2030. The three components of the Vision are to diversify the oil‐based economy to include technology and tourism, to make the country the heart of Islam and Arab culture and to become the economic and geographic hub of Asia/Europe and Africa. His rise in power will depend upon his skill in expanding the religious tolerance of Saudi people, the current economic structure of the country, and the education of the youth. He is simultaneously addressing all these challenges in order to cement the country's future sustainability. Suggestions for enhancing his multifaceted impact on his country are provided. 相似文献
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Marta García-Alonso 《History of European Ideas》2017,43(4):331-344
ABSTRACTFor most interpreters of the philosopher from Rotterdam, his political doctrine is solely a consequence of his religious and moral doctrines, and so an image of Bayle as a political philosopher is not usually presented. To my mind, however, only by analyzing his political doctrine can the extent of his religious proposal be understood. In this article, I intend to show that both the Baylean criticism of popular sovereignty and his rejection of the right of resistance are analyses that are indissociable from the Baylean doctrine of tolerance. The protection of individual freedom of conscience and the defense of a multi-confessional state model, tolerant regarding religious minorities, can only be articulated as historical reality if they rest on the political doctrine of indivisible sovereignty and on the strictest separation between political obedience and religious membership. 相似文献
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Andrew Baldwin 《Social & Cultural Geography》2013,14(8):883-901
Building on recent argumentation concerning the relationship between wilderness and multiculturalism and whiteness in Canada, this essay argues that the relationship between wilderness and tolerance, one of multiculturalism's operative terms, offers a potentially rich vein for researching and theorizing liberal biopolitics and whiteness in Canada. To formulate this argument the essay historicizes the pairing of tolerance and wilderness in Edwardian Canada through the figure of Flora MacDonald Denison, an important early twentieth-century Canadian feminist and labour activist, a wilderness enthusiast, Theosophist/spiritualist and Walt Whitman devotee. 相似文献
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Elfrieda Dubois 《History of European Ideas》2013,39(6):803-804
For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience (individual), minority confessions (private associations), and official religion (established church). Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands. 相似文献
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《Political Theology》2013,14(5):454-467
AbstractPluralistic societies perpetually seek for ways to get along, given the reality of that pluralism. That search generates pluralistic responses which include forbearance, concord, tolerance, radical democracy, among many others. This paper begins to explore the putatively rich notion of moral patience as a way of being in the world as Christians; moral patience as a way of living with the ‘‘other’’ without reducing the importance of the Christian faith and practice; moral patience as a way of setting the stage for living with long-term difference but without terminal division; moral patience not just as a way of taking a long time to make decisions, but as the finding of a way forward and getting on with life without first coming to some form of unified resolution. Specifically, my purpose is to argue that moral patience creates time and space for the Christian community to develop an ethic of discipleship; i.e. a politics that finds its source in the patience of God, in the imitation of Jesus Christ, and in the power of the Spirit. Such moral patience acts as a sort of political and ethical capacity, and encourages us to believe that because God has time, we also have time — to listen, to be vulnerable, to engage in important conflicts without becoming violent, to refuse to be driven by the speed that society seeks to impose on us, and to resist the notion that the world and other people are directly in our control — indeed to resist the notion that we are radically autonomous individual entities. The paper concludes with a brief glance at how the Christian practice of moral patience might shape work in a number of fields of moral inquiry. 相似文献
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RICHARD FLORIDA CHARLOTTA P.A. MELLANDER KEVIN M. STOLARICK 《The Canadian geographer》2010,54(3):277-304
This article examines the factors that shape economic development in Canadian regions. It employs path analysis and structural equation models to isolate the effects of technology, human capital and/or the creative class, universities, the diversity of service industries and openness to immigrants, minorities and gay and lesbian populations on regional income. It also examines the effects of several broad occupations groups—business and finance, management, science, arts and culture, education and health care—on regional income. The findings indicate that both human capital and the creative class have a direct effect on regional income. Openness and tolerance also have a significant effect on regional development in Canada. Openness towards the gay and lesbian population has a direct effect on both human capital and the creative class, while tolerance towards immigrants and visible minorities is directly associated with higher regional incomes. The university has a relatively weak effect on regional incomes and on technology as well. Management, business and finance and science occupations have a sizeable effect on regional income; arts and culture occupations have a significant effect on technology; health and education occupations have no effect on regional income. 相似文献
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by Terje Wessel 《Geografiska annaler. Series B, Human geography》2009,91(1):5-17
Contemporary urban theory has started to question the elevation of diversity as a panacea for enduring urban problems – segregation, prejudice and intergroup hostility. This critique coincides with an opposite tendency within classic contact theory and research. The latter tradition has developed an increasing enthusiasm for face-to-face interaction. The contact hypothesis, which presupposes established contact, has received conclusive support independent of target groups and contact settings. Research on 'lived diversity', which includes both contact and lack of contact, offers two supplementary insights. It shows, on the one hand, that boundaries are inscribed in social spaces. Physical proximity between ethnic and social groups tends to have a minor effect on interaction. Interaction, on the other hand, is not essential to attitude formation. Both subfields within contact research have confirmed that urban space may act as a catalyst for tolerant attitudes. This observation corresponds with increasing recognition of affective states, such as empathy, anxiety and group threat. Contact research has therefore, in summary, transcended the scope of the contact hypothesis. It has expanded into the realm of urban theory, which foreshadows future collaboration between the two traditions. Some key points for such exchange are suggested at the end of the article. Future research should combine an open-ended approach to casual contact with a diversified conception of diversity and a richer conception of urban space. A move in this direction would leave substantial space for geographical research. 相似文献
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