Suchergebnisse

"This book tells how public authorities in Singapore designed and adapted policies for allocating land, capital, and labor in order to create good places for Singapore citizens and residents to live and work, setting the infrastructure for people in Singapore to create a poster-child East Asia economic miracle of the late 20th century ... The book is among other things a fascinating analytical economic history about how Singapore purposefully deployed a suite of interrelated public policies about land use, life cycle savings, taxation, regulation, and ethnic toleration."--THOMAS J. SARGENT, Nobel Laureate in Economics "Rich in facts, data, and scholarly analyses, this book tells a fascinating story of Singapore's affordable housing policy. It eloquently demonstrates that the objective of affordable housing is achievable. Global cities around the world struggling from declining housing affordability could learn a lot from Singapore's success."--ZHI LIU, Lincoln Institute of Land Policy, USA "Which country gets the housing market right? This is a question that experts very often get at conferences, gatherings, and during interviews. And usually "Singapore" comes up as one of the answers. Sock-Yong Phang does an excellent job in sharing her knowledge on Singapore's housing market, and on what has and has not worked."--HITES AHIR, International Monetary Fund Global cities today are facing fundamental challenges in relation to unaffordable housing and growing economic inequality. Singapore's success in making homeownership possible for 90% of its population has attracted much attention internationally. This book represents a culmination of research by the author on key housing policy innovations for affordable housing. Housing policy changes were effected in the 1960s through reforms of colonial legislation and institutions dealing with state land acquisition, public housing, and provident fund savings. The comprehensive housing framework that was established enabled the massive resettlement of households from shophouses, slums and villages to high-rise government-built flats. In the 1980s and 1990s, housing market and land use regulations were amended in response to the changing needs of a growing economy. Housing policies have also been utilised to curb housing speculation, build racially inclusive communities, and reduce wealth inequality. More recently, an ageing population of homeowners has necessitated focus on policies for housing equity extraction. This landmark title is of relevance to all developing economies exploring alternative systems of affordable housing. Sock-Yong Phang is Celia Moh Chair Professor of Economics at the Singapore Management University, Singapore. She is the author of Housing Finance Systems: Market Failures and Government Failures (Palgrave Macmillan, 2013), as well as numerous publications on housing, urban transportation and public-private partnerships in scholarly journals

This article reviews the problem of the marginal communities' representation in Richard Rorty's philosophy. The purpose of the research is to analyze a specific character of the legitimating the marginal communities' representatives in the levels of the social formations, participative democracy, and social antagonism. A theoretical base of the research consists of the works by R. Rorty, A. Badiou, P. Bruckner, J. Ranciere, K. Marx, and B. Latour. On the example of the USA, the right for a state as the legal institution to represent the national interests was reasoned in spite of the cases with the violation of the principle of the fundamental moral action in its history (slavery; the Vietnam war), due to the constructive character of the social experiments and the realization of their creative character. The issue of self-identification with the Other is revealed, based not on the similarity with the particular individuals but rather on the empathy to the other culture's autonomous subject, who has the right for respect and dignity. The ways of achieving a balance between a social antagonism in the pluralism of the opinions and an intersubjective consensus between the members of a liberal community, necessary to omit the shaping up of a tyranny, are also analyzed. The necessity of toleration of the polyphonic discussions is explained on the example of a possible dictatorship in the ethically unified community, regulated with the strict repressive imperatives. Generally, the inclusivity of a Rortian liberal utopia, where the representatives of different social groups have the voting rights and are solidarized on the principles of the sentimental education, have been analyzed. This research will find its application in the following analysis of the factors of the otherness in the sentimental education.Manuscript received 18.02.2020 ; У статті розглянуто проблему представлення маргіналізованих спільнот у досконалому суспільстві майбутнього, ліберальній утопії Ричарда Рорті. Метою дослідження було проаналізувати специфіку легітимації представників маргіналізованих груп на рівні державних утворень, партиципативної демократії та соціального антагонізму. Теоретичною базою дослідження є праці Ричарда Рорті, Алена Бадью, Паскаля Брюкнера, Михайла Бахтіна, Жака Рансьєра, Карла Маркса та Бруно Латура. На прикладі США було аргументовано наявність у держави як інституції права представляти інтереси народу попри випадки порушення принципу фундаментальної моральної дії, внаслідок конструктивного характеру соціальних експериментів. Питання самоідентифікації з Іншим було розкрито на основі не так подібності з певними індивідами, як емпатії до автономного суб'єкта іншої культури, що має право на повагу та гідність. Також було проаналізовано шляхи досягнення балансу між соціальним антагонізмом у плюралізмі думок та інтерсуб'єктивним консенсусом між членами ліберальної спільноти. Загалом, продемонстровано інклюзивність ліберальної утопії Рорті, де право голосу матимуть представники диверсифікованих соціальних груп, а солідаризація відбуватиметься на основі сентиментальної освіти.Матеріал надійшов 18.02.2020

This article reviews the problem of the marginal communities' representation in Richard Rorty's philosophy. The purpose of the research is to analyze a specific character of the legitimating the marginal communities' representatives in the levels of the social formations, participative democracy, and social antagonism. A theoretical base of the research consists of the works by R. Rorty, A. Badiou, P. Bruckner, J. Ranciere, K. Marx, and B. Latour. On the example of the USA, the right for a state as the legal institution to represent the national interests was reasoned in spite of the cases with the violation of the principle of the fundamental moral action in its history (slavery; the Vietnam war), due to the constructive character of the social experiments and the realization of their creative character. The issue of self-identification with the Other is revealed, based not on the similarity with the particular individuals but rather on the empathy to the other culture's autonomous subject, who has the right for respect and dignity. The ways of achieving a balance between a social antagonism in the pluralism of the opinions and an intersubjective consensus between the members of a liberal community, necessary to omit the shaping up of a tyranny, are also analyzed. The necessity of toleration of the polyphonic discussions is explained on the example of a possible dictatorship in the ethically unified community, regulated with the strict repressive imperatives. Generally, the inclusivity of a Rortian liberal utopia, where the representatives of different social groups have the voting rights and are solidarized on the principles of the sentimental education, have been analyzed. This research will find its application in the following analysis of the factors of the otherness in the sentimental education.Manuscript received 18.02.2020 ; У статті розглянуто проблему представлення маргіналізованих спільнот у досконалому суспільстві майбутнього, ліберальній утопії Ричарда Рорті. Метою дослідження було проаналізувати специфіку легітимації представників маргіналізованих груп на рівні державних утворень, партиципативної демократії та соціального антагонізму. Теоретичною базою дослідження є праці Ричарда Рорті, Алена Бадью, Паскаля Брюкнера, Михайла Бахтіна, Жака Рансьєра, Карла Маркса та Бруно Латура. На прикладі США було аргументовано наявність у держави як інституції права представляти інтереси народу попри випадки порушення принципу фундаментальної моральної дії, внаслідок конструктивного характеру соціальних експериментів. Питання самоідентифікації з Іншим було розкрито на основі не так подібності з певними індивідами, як емпатії до автономного суб'єкта іншої культури, що має право на повагу та гідність. Також було проаналізовано шляхи досягнення балансу між соціальним антагонізмом у плюралізмі думок та інтерсуб'єктивним консенсусом між членами ліберальної спільноти. Загалом, продемонстровано інклюзивність ліберальної утопії Рорті, де право голосу матимуть представники диверсифікованих соціальних груп, а солідаризація відбуватиметься на основі сентиментальної освіти.Матеріал надійшов 18.02.2020

This article reviews the problem of the marginal communities' representation in Richard Rorty's philosophy. The purpose of the research is to analyze a specific character of the legitimating the marginal communities' representatives in the levels of the social formations, participative democracy, and social antagonism. A theoretical base of the research consists of the works by R. Rorty, A. Badiou, P. Bruckner, J. Ranciere, K. Marx, and B. Latour. On the example of the USA, the right for a state as the legal institution to represent the national interests was reasoned in spite of the cases with the violation of the principle of the fundamental moral action in its history (slavery; the Vietnam war), due to the constructive character of the social experiments and the realization of their creative character. The issue of self-identification with the Other is revealed, based not on the similarity with the particular individuals but rather on the empathy to the other culture's autonomous subject, who has the right for respect and dignity. The ways of achieving a balance between a social antagonism in the pluralism of the opinions and an intersubjective consensus between the members of a liberal community, necessary to omit the shaping up of a tyranny, are also analyzed. The necessity of toleration of the polyphonic discussions is explained on the example of a possible dictatorship in the ethically unified community, regulated with the strict repressive imperatives. Generally, the inclusivity of a Rortian liberal utopia, where the representatives of different social groups have the voting rights and are solidarized on the principles of the sentimental education, have been analyzed. This research will find its application in the following analysis of the factors of the otherness in the sentimental education.Manuscript received 18.02.2020 ; У статті розглянуто проблему представлення маргіналізованих спільнот у досконалому суспільстві майбутнього, ліберальній утопії Ричарда Рорті. Метою дослідження було проаналізувати специфіку легітимації представників маргіналізованих груп на рівні державних утворень, партиципативної демократії та соціального антагонізму. Теоретичною базою дослідження є праці Ричарда Рорті, Алена Бадью, Паскаля Брюкнера, Михайла Бахтіна, Жака Рансьєра, Карла Маркса та Бруно Латура. На прикладі США було аргументовано наявність у держави як інституції права представляти інтереси народу попри випадки порушення принципу фундаментальної моральної дії, внаслідок конструктивного характеру соціальних експериментів. Питання самоідентифікації з Іншим було розкрито на основі не так подібності з певними індивідами, як емпатії до автономного суб'єкта іншої культури, що має право на повагу та гідність. Також було проаналізовано шляхи досягнення балансу між соціальним антагонізмом у плюралізмі думок та інтерсуб'єктивним консенсусом між членами ліберальної спільноти. Загалом, продемонстровано інклюзивність ліберальної утопії Рорті, де право голосу матимуть представники диверсифікованих соціальних груп, а солідаризація відбуватиметься на основі сентиментальної освіти.Матеріал надійшов 18.02.2020

Ottoman tolerance reconsidered -- Maintaining boundaries: faith and co-existence In late Ottoman Cappadocia -- The path towards nationalism -- Halasane ta pragmata (things spoiled) -- Tolerating the heretics: the distinctive case of the Greek Protestants.

Civil war and conflict within countries is the most prevalent threat to peace and security in the opening decades of the twenty-first century. A pivotal factor in the escalation of tensions to open conflict is the role of elites in exacerbating tensions along identity lines by giving the ideological justification, moral reasoning, and call to violence. Between Terror and Tolerance examines the varied roles of religious leaders in societies deeply divided by ethnic, racial, or religious conflict. The chapters in this book explore cases when religious leaders have justified or catalyzed violence

Well, how do nations escape poverty? Those of us familiar with the prominent US economic historian Deirdre McClosky know the answer to that. Liberal values (what she calls 'bourgeois values'). Things like respect for individuals and their freedom of action, toleration, limited government, the rule of law, minimising the use of force, property and honouring contracts. All those things provide the compost in which the seeds of prosperity can grow.But it's a long and difficult process. And unfortunately, says the prolific German author and economist Rainer Zitelmann in his new book, we don't often help poor countries to do what it takes to acquire these values. On the contrary, we try to help them with foreign aid, which messes up what markets there are and is too often badly managed or even abused. And when the funding runs out, projects become unaffordable and are terminated, so whatever good was created by them is lost, as William Easterly and Dambisa Moyo point out. So what can poor countries do, and do better, to pull themselves out of poverty?Zitelmann takes two very different countries, Vietnam and Poland, who took very different paths to reform. Vietnam, of course, was not helped by years of destructive war, then communism sweeping down from the north. Like everywhere else, it found that collective agriculture systems, borne of communist ideology, simply didn't work. So, like China and so many others, they were eventually forced to modify it, still claiming it was collectivised, of course, but actually transferring responsibility to individual families, who had an incentive to produce more rather than work less. The limited markets for agricultural products gradually expanded, then individuals were allowed to employ up to ten other people. Internal customs barriers were eroded, and international trade opened up. Then price controls and subsidies faded, banking was reformed. The trappings of socialism remained, but it declined in economic significance.By contrast to this slow and piecemeal approach, says Zitelmann, Poland change rapidly and radically after the fall of communism. Its new finance minister, Leszek Balcerowicz realised that only 'shock therapy' would reverse decades of soviet mentality. A new law allowed people to engage in any economic activity they liked, and to employ as many others as they chose. Inflation was reined in by sound money policies. Debt was cut. Banks and other businesses were privatised. Industries were deregulated. Taxes were simpliefied, along the lines of a flat tas. That all led to a big rise in entrepreneurship. And the opening up of trade with the West brought people more and better products, and a rise in prosperity.The lesson, really, is that there is no 'right' way to make a country rich — 'to carry a state to the highest degree of opulence from the lowest barbarism,' as Adam Smith put it. But 'peace, easy taxes and a tolerable administration of justice' seem to be the essentials that you cannot do without.  Zitelmann, Rainer (2024). How Nations Escape Poverty: Vietnam, Poland, and the Origins of Prosperity. Forward by George Gilder. New York: Encounter Books.

Signposts to Silence provides a theoretical map of what it terms 'metaphysical mysticism': the search for the furthest, most inclusive horizon, the domain of silence, which underlies the religious and metaphysical urge of humankind in its finest forms. Tracing the footsteps of pioneers of this exploration, the investigation also documents a number of historical pilgrimages from a variety of cultural and religious backgrounds. Such mountaineers of the spirit, who created paths trodden by groups of followers over centuries and in some cases millennia, include Lao-Tzu and Chuang-Tzu, Siddhattha and Jesus, Sankara and Fa-tsang, Plato and Plotinus, Isaac Luria and Ibn Arabi, Aquinas and Hegel. Such figures, teachings and traditions (including the religions of 'Judaism', 'Christianity' and 'Islam'; 'Hinduism', 'Buddhism' and 'Taoism') are understood as, at their most sublime, not final destiny and the end of the road, but signposts to a horizon of ultimate silence. The hermeneutical method employed in tracking such pioneers involves four steps: • sound historical-critical understanding of the context of the various traditions and figures • reconstruction of the subjective intentional structure of such persons and their teachings • design, by the author, of a theoretical map of the overall terrain of 'metaphysical mysticism', on which all such journeys of the spirit are to be located, while providing a theoretical context for understanding them tendentionally (i.e. taking the ultimate drift of their thinking essentially to transcend their subjective intentions) • drawing out, within the space available, some political (taken in a wide sense) implications from the above, such as religio-political stances as well as ecological and gender implications. Continuing the general direction of thought within what the author endorses to be the best in metaphysical mysticism in its historical manifestations, the book aims to contribute to peace amongst religions in the contemporary global cultural situation. It relativizes all claims to exclusive, absolute truth that might be proclaimed by any religious or metaphysical, mystical position, while providing space for not only tolerating, but also affirming the unique value and dignity of each. This orientation moves beyond the stances of enmity or indifference or syncretism or homogenisation of all, as well as that of mere friendly toleration. It investigates the seemingly daunting and inhospitable yet immensely significant Antarctica of the Spirit, the 'meta'-space of silence behind the various forms of wordy 'inter'-relationships. It affirms pars pro toto, totum pro parte, and pars pro parte: that each religious, mystical and metaphysical orientation in its relative singularity represents or contains the whole and derives value from that, and that each represents or contains every other. This homoversal solidarity stimulating individual uniqueness is different from and in fact implies criticism of the process of globalisation. While not taking part in a scientific argument as such, Signposts to Silence aims at promoting an understanding of science and metaphysical mysticism as mutual context for each other, and it listens to a number of voices from the domain of science that understand this.

José María Blanco White (Sevilla, 11 de julio de 1775-Liverpool, 20 de mayo de 1841), de nombre real José María Blanco Crespo, fue un escritor, pensador, polemista religioso, periodista y sacerdote católico español, de ascendencia irlandesa. Ordenado sacerdote en diciembre de 1799, pronto perdió la fe, y abandonó su ministerio sacerdotal, buscando futuro en la Corte, en Madrid. Allí comienza su aproximación a la política de la mano de Manuel José Quintana. Años de vida frívola. Vuelve a su Sevilla natal empujado por el avance de las tropas napoleónicas. Se autoexilia a Inglaterra a principios de 1810. Desde su nuevo país verterá numerosas críticas hacia la clase dirigente española, las instituciones religiosas, y el modo de tratar el asunto de las colonias españolas de ultramar, de manera especial a través del periódico El Español. Es admitido como ministro en la Iglesia anglicana. Profesor en Oriel college, Oxford, como premio por su lucha anticatólica. Destaca su amistad con John Henry Newman. Sus obras más conocidas en Inglaterra son poéticas, costumbristas y, sobre todo, de crítica hacia la Iglesia Católica. Su pensamiento apunta a una deriva hacia el deísmo. Abandonará la confesión anglicana y acabará sus días como miembro de una comunidad de unitarios en Liverpool. En España, desde la década de los 70 del pasado siglo, es presentado como adalid de progresismo y mártir de la lucha por la tolerancia y la libertad de conciencia. ; Writer, philosopher, religious scholar, journalist and Spanish Catholic priest of Irish ancestry, José María Blanco White, was born José María Blanco Crespo in Seville on July 11th, 1775, and died in Liverpool on May 20th, 1841). He was ordained priest in December 1799, but he soon lost his faith and dropped out of priesthood, seeking his fortune in the Court, in Madrid. Thats when it began his approach to politics guided by Manuel José Quintana. For some years, he had a very sligth life. Then he returned to his native Seville, forced by the advance of the Napoleonic troops. At the beginning of 1870, he decided to exile in England. From his new country he made many accusations against the Spanish ruling class, against the Spanish religious institutions and against the way Spanish managed the overseas territories, and he voiced his opinions particularly through the newspaper El Español. As a reward for his fight against the Catholic Church, he was admitted as a minister of the Anglican Church, and as a fellow at Oriel College in Oxford. His friendship with John Henry Newman deserves special mention. His poetry works are well known in England as well as his works about local customs and manners but above all his works criticising the Catholic Church. His thought indicates a trend towards the deism. He dropped out of English Church and he ended his days as a member of an Unitarian community in Liverpool. In Spain, since the seventies of the last century, he is considered, as the leader of the progressivism and as a martyr of the fight for toleration and freedom of conscience.

We are facing a threat that is catastrophic in its scale. The damage that even a single attack with weapons of mass destruction would wreak could run into the millions of lives, and do egregious damage to American economic, political, and social structures. There is no graver threat to the United States. This threat is only going to get more serious. The progress of technology and the increasing interconnectedness of global systems are driving both productive and destructive power down, to lower and lower levels of agency, and outwards, to the fringes of society. The proliferation of massively destructive technologies can and should be retarded, but it cannot be prevented. We must accept both that the threat is very real and that it cannot be 'solved,' only managed. The United States has begun to respond to this grave threat through a 'layered defense' that includes military, intelligence, diplomatic, political, public diplomacy, homeland defense, and humanitarian components. This policy commendably seeks to integrate all elements, hard and soft, of American and allied power to stave off disaster. And all elements of this layered defense are important in preventing attacks, including efforts to stem proliferation and 'soft power' strategies designed to address real root causes of terror. Toleration is another critical element in our response. We balance the needs of a free society that can produce and distribute goods and ferry people efficiently against the costs of car accidents, plane and train crashes, and pollution. But, obviously, any significant incidence of catastrophic attacks cannot be tolerated, certainly not if we wish to maintain our society as we currently enjoy it. Another pillar is the positive incentive structure associated with sociable behavior. The forces of habit, social conformity, ritual, and morality suffice to draw most people into the system. Unfortunately, terrorists are precisely those who are not susceptible to these positive incentive structures. Direct deterrence against terrorists is an important tool, and is the cornerstone of law and order both in the domestic and international contexts. But, as many have pointed out, terrorists are hard - and sometimes impossible - to deter directly. Clearly, people willing to kill themselves in order to conduct terrorist attacks are unlikely to be deterred by direct threats. While these approaches are substantially effective, they leave a major gap in our ability to prevent catastrophic terror attacks. We can be neither omniscient nor omnipotent, and therefore prevention and defense are limited in a world where destructive power is spreading downwards and outwards. We cannot tolerate catastrophic attacks in a world of weapons of mass destruction. We cannot hope to convince all terrorists to behave through positive incentives when some are fanatics, cultists, or simply pursuing objectives the U.S. can never concede. And we cannot rely on direct deterrence when many are willing to sacrifice their very lives in pursuit of their aims. Our traditional approach to the problem is therefore insufficient to meet the danger. Adapted from the source document.

Funding Information: The research was funded by the Department of Science and Technology, Government of India, vide award number DST/INSPIRE Fellowship/2015/IF150691. The APC was paid by PS (Department of Animal Morphology, Physiology and Genetics, Faculty of AgriSciences, Mendel University in Brno, Brno, Czech Republic). Funding Information: We thank the Department of Science and Technology, New Delhi, India, for financial assistance in the form of the Inspire Research Fellowship (IF 150691). We also thank the Department of Zoology, the University of Rajasthan, Jaipur, India, for providing instrumental facilities. We are also thankful to Dr. A. K. Chougule of the Department of Radiotherapy, SMS Medical College and Hospital, Jaipur, India, for providing the irradiation facilities and Malviya National Institute of Technology, Jaipur, India, for the SEM and TEM facilities, and last, we would like to thank the Department of Botany, the University of Rajasthan, Jaipur, India, for the authentication of the plant material used in the study. Funding Information: The research was funded by the Department of Science and Technology, Government of India, vide award number DST/ INSPIRE Fellowship/2015/IF150691. The APC was paid by PS (Department of Animal Morphology, Physiology and Genetics, Faculty of AgriSciences, Mendel University in Brno, Brno, Czech Republic). Publisher Copyright: Copyright © 2022 Vyas, Kesari, Slama, Roychoudhury and Sisodia. ; Background: Oxidative stress induced by radiation causes variable expression of antioxidant enzymes in a tissue-specific manner. Testicular tissues carry out the complex process of spermatogenesis, and studies indicate that testicular damages due to irradiation require long-term recovery before complete resumption. Ionizing radiation also causes oxidative stress in tissues, leading to testicular damage. Aims and Objectives: This study measured differential expression of antioxidant enzymes following administration of C. borivilianum root extract (CRB) in response to irradiation-induced oxidative stress. The activity of various important endogenous enzymatic defense systems was evaluated and correlated for strength of association. Materials and method: Two forms of C. borivilianum (CB) extracts [CB alone and CB-silver nanoparticles (AgNPs)] were administered at a dose of 50 mg/kg body weight to Swiss albino male mice for 7 consecutive days. After that, they were irradiated with 6 Gy irradiation and further used to study various parameters of antioxidant enzymes. Results: Results indicate a significant increase in the level of glutathione (GSH) and the activity of GSH-related antioxidant enzymes in irradiated mice treated with CRE and CRE-AgNPs (silver nanoparticles biosynthesized using C. borivilianum root extract) in comparison to non-pretreated ones (groups I and II). Reciprocal elevation was observed in related enzymes, that is, glutathione S-transferase activity (GST), glutathione reductase (GR), and glutathione peroxidase activity (GPx). Elevation in the activity of catalase (CAT) and superoxide dismutase (SOD) was also evident in both the irradiated groups pretreated with CRE-AgNPs. However, expression of CAT in the CRE-treated irradiated group was similar to that of the non-treated irradiated group. Higher association among CAT-SOD, CAT-GPx, and GR-GST was observed. Conclusion: Overall, it was observed that testicular cells post-irradiation in all groups go through intense oxidative stress; however, groups pretreated with CRE or CRE-AgNPs indicated better toleration and resumption of antioxidant capacity. CRE or CRE-AgNPs pretreated non-irradiated groups mostly remained within the control range indicating stimulated expression of antioxidants. ; Peer reviewed

Сформулирована проблема сущности толерантности, которая связана, с одной стороны, со ставшей привычной идеей демократии и философией либерализма, а с другой стороны - с новой культурной и политической реальностями. Представлено понимание взаимоотношения культурного и религиозного контекстов толерантности. Осмыслены результаты исследования студенческой адаптации в контексте толерантности. Актуальность обусловлена трансформаций образования, отражающаяся в тенденциях интернационализации, компьютеризации и интеграции образовательных систем разных стран. Цель: оценить возможности и преимущества толерантного поведения в образовательной среде. Методы. Основу исследования составляет социокультурный подход, раскрывающий тенденции современного образования. С помощью философской рефлексии отражены новые аспекты толерантности в духовном опыте человека. Социологические методы позволили проанализировать понимание толерантного поведения студентов. Результаты. Даны философские оценки того, как мы можем наилучшим образом быть толерантными в самых разных культурных обществах, опираясь на универсальные моральные ценности и образование. Авторы представляют проблему толерантности в новом аспекте - как источник отчуждения личности в многочисленных культурных связях. Представлены выводы исследования толерантного поведения студентов Томского политехнического университета и Российского университета дружбы народов: роль религиозных, культурных, традиционных, гендерных, семейных аспектов в толерантной коммуникации. Показано, почему проблема толерантности в российских вузах не стоит так же остро, как в европейских. Выделены образовательные компетенции современного толерантного студента: умение избегать конфликтных ситуаций, понимание и принятие других культур и российского социума, навыки преодоление социально-психологических барьеров, умения и навыки ведения «диалога культур» с помощью изучения языка. Сформулированы образовательные компетенции современного толерантного студента: умение избегать конфликтных ситуаций, понимание и принятие других культур и российского общества, преодоление социально-психологического барьера, формирование навыков и умений вести «диалог культур». ; This paper is analyzing the problem of tolerance essence. In contemporary world there are a lot of changings: on the one hand already known democracy and liberalism, on the other hand new cultural and political reality. The cultural and religious context of toleration is presented. The results of the study of student adaptation in the context of tolerance are comprehended. The relevance of the research is represented by educational transformation: internationalization, computerization and integration of educational systems of different countries. The main aim of the study is to evaluate opportunities and advantages of tolerant behavior in the educational environment. Methods: the core of the research is sociocultural approach; it reveals tendencies of contemporary education. The new aspects of tolerance in the spiritual experience of a person are represented by philosophical reflection. Sociological methods made it possible to analyze the understanding of the tolerant behavior of students. Results. The paper introduces the philosophical assessments of how we can best be tolerant in a variety of cultural societies from the point of view of universal moral values and education. The problem of tolerance is represented in new contexts as a source of personality alienation in numerous cultural communications. The conclusions of the study of the tolerant behavior of students of the Tomsk Polytechnic University and the Moscow University of Friendship of Peoples: the role of religious, cultural, traditional, gender, family aspects in tolerant communication, are presented. The authors have stated the educational competencies of a modern tolerant student: the ability to avoid conflict situations, understanding and acceptance of other cultures, and the Russian society, overcoming the socio-psychological barrier, formation of skills and abilities to conduct a «dialogue of cultures» through language learning, formation of a new socio-cultural space.