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This study of political tolerance in India reveals a positive correlation between such tolerance and membership in political parties and unions, and living in urban areas. Surprisingly, the study finds no difference in the levels of political tolerance between BJP and Congress (I) supporters, and no connection with education levels.

This book examines the key issues of what policing is about and who defines it by exploring the notion of zero tolerance and its application in different settings.

The correlation between civil society and democracy is a big discussion in academic world. Democracy that engenders a civic culture usually linked into a tolerant behavior in society. This study aims to understand how the participation of individuals in civil society, in this case is BPK (fire fighter community) in Banjarmasin, cause them to become more tolerance in a pluralistic society. In addition, this study also examines whether the involvement of member to BPK in Banjarmasin make them as an individual who is more attentive and tolerant towards different groups or vice versa. This study argues that there is a correlation between a personal membership in civil society with their augmentation in tolerance attitude. The case of fire fighter community in Banjarmasin shows an establishment of a brotherhood among its members. The attitude of "sanak ikam" or your brother brings up the attitude of civic members' tolerance of all the differences that exist in other individuals in general and differences in members of BPK in particular. Furthermore, on personal level, a member's attitude towards tolerance can also be affected by the diversity of members in BPK who their affiliated. However, BPK has the possibility of being a place for political contestation. On one side BPK has been playing a role in fostering tolerance in Banjarmasin society, on the other hand, it is possible in the future become a double-edged knife that even destroys the tolerance that has been formed.

The correlation between civil society and democracy is a big discussion in academic world. Democracy that engenders a civic culture usually linked into a tolerant behavior in society. This study aims to understand how the participation of individuals in civil society, in this case is BPK (fire fighter community) in Banjarmasin, cause them to become more tolerance in a pluralistic society. In addition, this study also examines whether the involvement of member to BPK in Banjarmasin make them as an individual who is more attentive and tolerant towards different groups or vice versa. This study argues that there is a correlation between a personal membership in civil society with their augmentation in tolerance attitude. The case of fire fighter community in Banjarmasin shows an establishment of a brotherhood among its members. The attitude of "sanak ikam" or your brother brings up the attitude of civic members' tolerance of all the differences that exist in other individuals in general and differences in members of BPK in particular. Furthermore, on personal level, a member's attitude towards tolerance can also be affected by the diversity of members in BPK who their affiliated. However, BPK has the possibility of being a place for political contestation. On one side BPK has been playing a role in fostering tolerance in Banjarmasin society, on the other hand, it is possible in the future become a double-edged knife that even destroys the tolerance that has been formed.

This paper argues for the importance of individuals' tolerance of inequality for economic growth. By using the political ideology of governments as a measure of revealed tolerance of inequality, the paper shows that controlling for ideology improves the accuracy with which the effects of inequality are measured. Results show that inequality reduces growth but more so in societies where people perceive it as being relatively unfair. Further results indicate that legal quality and social trust are likely transmission channels for the effects of inequality.

Sedition law is being talked again. People are filing cases over cases and coming out on street to protest insisting that the accused be arrested immediately in the case of Amnesty International India. Another case has been booked against the Ramya, the ex-Parliamentarian, for making a statement with respect to Pakistan. These cases raise larger questions on free speech and expression in a democratic nation.

Frontmatter -- Acknowledgments -- Contents -- 1. The concept of religious tolerance -- 2. The concept of religious prejudice -- 3. Tolerance without relativism -- 4. Religious pluralism -- 5. Proselytizing and intolerance -- 6. Exclusivism and universalism -- 7. Religious tolerance and the state -- 8. The intolerant personality -- 9. Education for tolerance -- Notes -- Index

Today, and historically, religions often seem to be intolerant, narrow-minded, and zealous. But the record is not so one-sided. In Religious Tolerance in World Religions, numerous scholars offer perspectives on the "what" and "why" traditions of tolerance in world religions, beginning with the pre-Christian West, Greco-Roman paganism, and ancient Israelite Monotheism and moving into modern religions such as Christianity, Judaism, Islam, Buddhism, and Hinduism. By tolerance the authors mean "the capacity to live with religious difference, and by toleration, the theory

One central obstacle in the way of modernizing societies in the Third World is the difficulty of combining tolerance and development the author studies the social, cultural and political conditions which favor social and economic development., avoiding economic reductionism of the kind which sees the market and economic growth as the only path to development as well as that which sees the disappearance of capitalism as the cure for all evils. Bula says that all societies are conflictive by nature, but some manage to solve their conflicts by consensus. In the Third World there are a number of economic and political interests opposed tothe opening up of society", and progress towards equi ty and solidarity will only be achieved with contradiction and conflict". The challenge is therefore to form a "new paradigm" for democracy which gives values and qualitative growth priority over quantitative growth; one that prizes the quality of life and the environment. This is the task of society as a whole, from which the new social movements will produce the leading agents in the new paradigm. ; Un obstáculo central para construir sociedades modernas en el Tercer Mundo es la dificultad para combinar la tolerancia con el desarrollo. El autor estudia las condiciones sociales, culturales y políticas que favorecen el desarrollo social y económico, evitando el reduccionismo económico, tanto el que ve en el mercado y en el crecimiento la única vía para el desarrollo como el que ve en la desaparición del capitalismo la solución a todos los males. Afirma que todas las sociedades son conflictivas por naturaleza, aunque algunas han logrado resolver sus conflictos mediante consenso. En el tercer mundo existen numerosos intereses económicos y políticos que se oponen a la apertura de espacios sociales y sólo "a través de un proceso contradictorio y conflictivo se avanzará hacia una sociedad equitativa y solidaria". Así el reto es configurar un "nuevo paradigma" democrático que dé prioridad a los valores, al crecimiento cualitativo antes que el cuantitativo, a la calidad de vida y del medio ambiente. Y esta tarea es responsabilidad de la sociedad civil, dentro de la cual los nuevos movimientos sociales serán los actores del nuevo paradigma.

Previous findings suggest that income inequality leads to lower legal quality. This paper argues that voters' tolerance of inequality exerts an additional influence. Empirical findings suggest that inequality leads to lower legal quality due to its effect on trust while the tolerance of inequality, proxied by the political ideology of the median voter, exerts an independent influence.