排序方式： 共有14条查询结果，搜索用时 0 毫秒
1.
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
2.
3.
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
4.
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
5.
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
6.
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
7.
8.
IAN GILLIGAN 《Archaeology in Oceania》2007,42(3):102-111
A general model is outlined showing how the prehistoric development of clothing for thermal reasons may be relevant to the emergence of modern human behaviour. A distinction is drawn between simple and complex clothing, with the latter leading to repercussions that can ultimately became decoupled from thermal contingencies. Archaeological correlates of complex clothing can be linked to attributes of modern human behaviour, some but not all of which made a transient appearance in late Pleistocene Tasmania. Cave sites in the southwest of the island have yielded bone tools and distinctive stone scraper tools, along with evidence for the targeting of prey species and parietal artworks in some caves. Thermal conditions in late Pleistocene Tasmania approached the known limits of human cold tolerance, necessitating the use of clothing. The archaeological record is reviewed in relation to likely technological and other correlates of the manufacture of clothing. It is argued that thermal parameters were a significant aspect of the human response to climate change in Tasmania. These developments invite comparison with those witnessed outside the region during the Upper and late Middle Pleistocene, particularly in northern middle latitudes and also in Africa, where they are interpreted as indicating the emergence of modern human behaviour. 相似文献
9.
Thomas Wimark 《Tijdschrift voor economische en sociale geografie = Journal of economic and social geography = Revue de géographie économique et humaine = Zeitschrift für ?konomische und soziale Geographie = Revista de geografía económica y social》2014,105(1):46-63
Among current theories on regional development the creative capital has received major attention. Several assessments of the theory have shown that tolerance and creativity cannot be ignored. However, as the focus in these assessments mainly has been to replicate the results of Richard Florida, they have put less emphasis on the issues the tolerance measures pose. This paper argues that tolerance has only been measured by diverse population and that this is insufficient. To solve this issue a variety of tolerance measures are introduced and underlying effects of other variables are tested for. Surprisingly, the only measure significant in the model is the bohemian measure. On the one hand, this renders support for the creative capital theory and suggests that attracting bohemian employees can gain economic growth. On the other hand, it problematises the tolerance concept and indicates that tolerance is hard to grasp and add to economic models. 相似文献
10.
《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