Stoic Tolerance

This article considers the virtue of tolerance as it is found in Epictetus and MarcusAurelius. It defines the virtue of tolerance and links it to the Stoic idea of proper control of the passions in pursuit of both self-sufficiency and justice. It argues that Stoic tolerance is neither complete in difference nor a species of relativism. Finally, it discusses connections between the moral virtue of Stoic tolerance and the idea of political toleration found in modern liberalism. This revised version was published online in August 2006 with corrections to the Cover Date.     

学道之无私 体道之包容

<正>道是中国文化的重要核心理念,在中华文化的丰富发展和衍变过程中,在对外文化交流融合与相互吸取包容过程中,在中国人的精神生活、思维形式和生活方式的构建过程中,都有着巨大而深远的影响。     

拥有宽容——学习净明道“垂世八宝”之心得

众所周知,净明道渊源于东晋许逊,以“净明忠孝”为核心,以“忠、孝、廉、谨、宽、裕、容、忍”为“垂世八宝”。愚生仅对“垂世八宝”中“宽容”的肤浅理解略作阐述。老子云:“江海所以能为百谷王者,以其善下之,故能为百谷王。”宽者广之极,容者和之极,大海因为具有容纳百川的谦下之性而显波澜壮阔,从而源远流长、终古不忒。有容乃大,森林包容了鸟的鸣唱,有了鸟语花香;山川包容了草木的生息,有了郁郁苍莽;天空包容了星星的闪烁,有了幻漫的星空;“道”化生万物并包容了万物的多样性,才有生机勃勃的景象;不同领域的学科因为包容了每一次前人创…     

Occasion Setting and Drug Tolerance

There is considerable evidence that drug-paired cues become associated with drug effects. It has been hypothesized that these cues act as Pavlovian conditional stimuli (CSs), and elicit conditional compensatory responses that contribute to tolerance. On the basis of a conditioning analysis of tolerance, we would expect that it should be possible to establish drug-paired cues as occasion setters, as well as conditional stimuli. Using feature-positive discrimination training, we evaluated the contribution of occasion-setting stimuli (as well as CSs) to tolerance to the hypothermic effect of ethanol in rats. The results indicated that a complete associative analysis of drug tolerance should incorporate not only the CS properties of predrug cues, but also the occasion-setting properties of such cues. The findings have implications for interpreting conflicting findings concerning extinction of tolerance and for cue-exposure treatments of addiction.     

Tolerance for ambiguity and self-actualization

This study was designed to test the hypothesis, implicit in several areas of previous research, that high tolerance for ambiguity is a cognitive style which reflects high levels of underlying psychological health. Using Self-Actualization scores on the Tennessee Self Concept Scale, 36 adult subjects were defined as relatively high or low in self-actualization with equal numbers of males and females in each group. All subjects then performed individually on the Rorschach test and the Rorschach protocols were rated reliably for degree of tolerance for ambiguity. It was found that regardless of sex the high self-actualization group exhibited a significantly higher level of tolerance for ambiguity than the low self-actualization group. The finding was interpreted as confirmation of the study's hypothesis.     

Confirmation Ministry in the Crossfire of Tolerance and Fascism

This article discuses the vitality of confirmation ministry in India in the present social, economic, and political contexts. The article analyses how confirmation ministry in the Andhra Evangelical Lutheran Church contributes to Lutheran identity and leadership, dealing briefly with the theological impetus from Luther's Small Catechism and Luther's theology of sola fide and sola gratsia     

Evaluating distributed cognition

Human beings are promiscuously social creatures, and contemporary epistemologists are increasingly becoming aware that this shapes the ways in which humans process information. This awareness has tended to restrict itself, however, to testimony amongst isolated dyads. As scientific practice ably illustrates, information-processing can be spread over a vast social network. In this essay, a credit theory of knowledge is adapted to account for the normative features of strongly distributed cognition. A typical credit theory analyzes knowledge as an instance of obtaining success because of or through the ability of the individual knower. The extended credit theory developed here broadens this framework so as to accommodate team-like epistemic achievements. The extended credit theory is then contrasted with some similar proposals given from within a process reliabilist framework. Once one isolates pairs of cases of distributed cognition in which there is a difference between sheer reliability and reliability grounded in ability, one can see that the extended credit theory maps the normative terrain better than the alternatives.     

Counselling for Tolerance

Tolerance is not neutrality, nor should tolerance in counselling be equated with a spiritual and emotional vacuum. Tolerance applies to style rather than stance, and a counsellor needs a conception of the ideal — broadly speaking, a moral position.
Originally proclaimed against religious and political tyranny, the political ideal of tolerance has in the twentieth century become confused with permissiveness, and is thus sometimes charged with generating many of the ills of modern society, including crime and family breakdown. Counselling has become the universal remedy, replacing punishment and compulsion.
The counsellor needs
(a) a view of human nature
(b) a conception of what is good for those possessing that nature.
Constants in the first mean there cannot be too much variation in the second. Society is varied and plural, so the counsellor must be non-judgemental, but while this means accepting the person , it does not necessarily mean endorsing the conduct.
A distinction is drawn between therapeutic and philosophical counselling; the latter considers a problem , where the former focusses on the client , but both may fall short of offering a holistic view. Counselling may also exacerbate some of the problems of modern life by too readily accepting the conditions which cause them. Some ethical problems raised by confidentiality and informed consent are discussed. It is concluded that the counsellor must be tolerant, but not morally ambivalent, nor a relativist.     

论宗教宽容

不同宗教之间 ,宗教与世俗社会之间应当相互宽容、相互容忍 ,相互承认、相互尊重 ,相互对话、相互理解 ,以切实实现和保障宗教自由与宗教信仰自由。为此 ,我们须承认人的意志自由 ,实施政教分离原则以及世俗政治权力分立与相互制衡原则。     

Feminism and Carnap's Principle of Tolerance

The logical empiricists often appear as a foil for feminist theories. Their emphasis on the individualistic nature of knowledge and on the value‐neutrality of science seems directly opposed to most feminist concerns. However, several recent works have highlighted aspects of Carnap's views that make him seem like much less of a straightforwardly positivist thinker. Certain of these aspects lend themselves to feminist concerns much more than the stereotypical picture would imply.