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The exploration of the religious underpinnings of intolerance has long focused on the effects of religious behaviors and beliefs, but has ignored a variety of important facets of the religious experience that should bear on tolerance judgments: elite communication, religious values about how the world should be ordered, and social networks in churches. We focus on the communication of religious values and argue specifically that values should affect threat judgments and thus affect tolerance judgments indirectly. We test these assertions using data gathered in a survey experiment and find that priming exclusive religious values augments threat and thus reduces tolerance.

This research explores the tolerance practices teachers and students in schools apply. It aims to analyze the tolerance practices by teachers and students in daily life in a pluralist school environment and find out how to resolve conflicts in pluralist schools. The research uses the qualitative method. The used approach is the sociology of religion with the emic-ethical method. The data collection techniques are observation and interviews. The results show: first, tolerance has taught positive values to respect people with different backgrounds. Second, various religious activities can bring out attitudes and values of tolerance between teachers and students. Third, for any problems, there must be a mediator to intervene and resolve the problems that occur so that conflicts can be resolved properly and back to upholding a pluralist attitude.

The principle of tolerance is one of the most enduring legacies of the Enlightenment. However, scholarly works on the topic to date have been primarily limited to traditional studies based on a historical, 'progressive' view or to the critiques of contemporary writers such as Adorno, Horkheimer, Foucault, and MacIntyre, who believed that the core beliefs of the Enlightenment, including tolerance, could actually be used as vehicles of repression and control rather than as agents promoting individual and group freedom.This collection of original essays by a distinguished international group of contributors looks at the subject in a new light and from a number of angles, focusing on the concept of tolerance at the point where the individual, or group, converges or clashes with the state.The volume opens with introductory essays that provide essential background to the major shift in thinking in regard to tolerance that occurred during the eighteenth century, while considering the general problem of writing a history of tolerance. The remaining essays, organized around two central themes, trace the expansion of the discourses of tolerance and intolerance. The first group treats tolerance and intolerance in relation to the spheres of religious and political thought and practice. The second examines the extension of broad issues of tolerance and intolerance in the realms of race, gender, deviancy, and criminality. While offering an in-depth consideration of these complex issues in the context of the Enlightenment, the volume sheds light on many similar challenges facing contemporary society.

AbstractTolerance – respecting individual choice and differences among people – is a prominent feature of modern European culture. That immigrants embrace this kind of liberal value is arguably important for integration, a central policy goal. We provide a rigorous study of what factors in the ancestral countries of second-generation immigrants – including formal and informal institutions – predict their level of tolerance towards gay people. Using the epidemiological method allows us to rule out reverse causality. Out of the 46 factors examined, one emerges as very robust: a Muslim ancestral background. Tolerance towards gay people is lower the larger the share of Muslims in the country from which the parents emigrated. An instrumental-variable analysis shows that the main mechanism is not through the individual being a Muslim, but through the individual being highly religious. Two additional attitudes among people in the ancestral country (valuing children being tolerant and respectful, and valuing children taking responsibility), as well as impartial institutions in the ancestral country, predict higher individual tolerance. Our findings thus point to an important role for both formal- and informal-institutional background factors in shaping tolerance.

The research attempts at solving the problem of tolerance compatibility with Orthodox values. The concept of tolerance arouses ambiguous feelings in Russia. A fairly common point of view is that tolerance is recognized exclusively as a Western value, being completely foreign to the Orthodox tradition. The article analyzes different approaches to the concept of tolerance and reveals its key meanings. As for the very concept of tolerance, the author agrees with those researchers who argue for this term to be clarified, since tolerance cannot be reduced only to being patient. Patience must be supplemented by the recognition of the 'other' as an equal. The analysis substantiates the argument that the real recognition of the 'other' and a different system of values as well as otherness as such is possible only in the format of a dialogue. The article reveals the ontological essence of love and examines the Orthodox understanding of love, which is opposed to tolerance by its critics. For the analysis of the Orthodox viewpoint the author relies on the patristic heritage, primarily on the works of the pillar of Orthodoxy, the monk Maximus the Confessor as well as St. Theophan the Recluse and others. The process of comparing a tolerant position with a love-based strategy of behavior reveals some points of convergence, such as: respect for the other, recognition of his right to be himself, refusal of violence against the individual, refusal to look at a person as a means to solve their own problems, irreducibility of a person to his beliefs or behavior. At the same time, the research leads to the conclusion that there is a significant difference between tolerance and love, with this difference being related to a diverse view of human nature. From the Orthodox point of view, love as a life position is a view of a person as a being endowed with spirituality that determines one's essence. This is a view of man as a potentially divine being, while tolerance views man as a representative of the human race whose life is limited to the earthly matters. The author substantiates the conclusion about the meaninglessness of contrasting tolerance and love, since these concepts reflect the stages of a person's spiritual ascent, whose top is love.

AbstractAlong the path of economic development, advancement of some groups naturally generates economic disparity in society. The concurrent presence of both winners and losers invariably give rise to the psychologically economic question of how the losers perceive and respond to the benefits of development. The 'tunnel effect' proposed by Hirschman provides valuable insights for understanding the changing tolerance of economic inequality in the process of economic development. This paper critically discusses this proposition, reviews the related literature, and provides possible extensions. © 2018 John Wiley & Sons, Ltd.

Objective: This study investigated the effect of body size and shape and harness fit on suspension tolerance time. Background: Fall victims may develop suspension trauma, a potentially fatal reduction of return blood flow from legs to the heart and brain, after a successfully arrested fall if they are not rescued quickly or the harness does not fit them well. Method: For this study, 20 men and 17 women with construction experience were suspended from the dorsal D-ring of a full-body fall-arrest harness. Their suspension tolerance time, physical characteristics, and harness fit levels were assessed. Results: Body characteristics (i.e., weight, stature, upper- and lower-torso depths) were associated with decreased suspension tolerance time ( r = –.36 ~ –.45, p ≤ .03). In addition, harness fit affected suspension tolerance time; workers with a torso angle of suspension greater than 35°, a thigh strap angle greater than 50°, or a poorly fitting harness size had shorter suspension tolerance time (mean differences = 14, 11, and 9.8 min, respectively, p ≤ .05). Conclusion: Body size and harness fit were predictors of suspension tolerance time. Selecting well-fit harnesses and establishing a 9-min rescue plan are suggested to ensure that no more than 5% of workers would experience suspension trauma. Applications: The study provides a basis for harness designers, standards writers, and manufacturers to improve harness configurations and testing requirements for better worker protection against suspension trauma.

This article aims to discuss comprehensively the concept of tolerance in Islam later thought in such a way that the concept can be applied operationally in Islamic educational institutions such asIslamic boarding schools and colleges. Methods and approaches used to address this issue are philosophical (phenomenological) and the sociology of education, one of which is the theory of inclusivism Mircea Eliade. In Islam, different thoughts, tribes, and even religion (adherents) refer to fitrah and sunnatullāh of God"s will. For this reason, then, tasāmuh (tolerance) becomes an important doctrine in every religion treatise, including in Islamic education system i.e; 1) to have responsive toward modernization which has been existed in general school institutions under Ministry of Education; 2) to develop sensitive character toward the change through apporiate learning strtategy and developing children psycho-social condition, modernizing learning facilities, environment, and other supporting factors including the involevement of parents, government, society and other education stakeholder; 3) to implement a model to strengthen inclusive Islamic education system which is opened, dialogic, and student-centered; 4) to bear a strong and tough human reseource with high tolerance who will act to occupy and create new civilization emphasizing on religion, spritual and humanism values; 5) to develop networking and corporation both national and international to expand informationn access, funding, and other international supports.

To the shock of the world, the mild‐mannered Swiss have acted the most radically of any European country out of fear of Muslim immigrants by banning minarets. Was this a blow against tolerance, or for it? Is Islam a European religion, or is Europe a Christian club? Meanwhile, as Turkey becomes more confident in its regional power and Muslim identity it is shaking up some old friends.In this section, two of Europe's most prominent Muslim voices, the foreign minister of Sweden and a top Turkish official try to sort it out.

A review essay on books by (1) Emily R. Gill, Becoming Free: Autonomy and Diversity in the Liberal Polity (Lawrence, KS: U Press Kansas, 2001); (2) Sanford Levinson, Wrestling with Diversity (Durham, NC: Duke U Press, 2003); & (3) T. M. Scanlon, The Difficulty of Tolerance: Essays in Political Philosophy (Cambridge, UK: Cambridge U Press, 2003). [Reprinted by permission of Sage Publications Inc., copyright 2005.]