Tolerance: Human Fragility and the Quest for Justice: Sheds new light on the liberal democratic values of toleration, taking into account the fragility of human moral ventures in general - within and beyond the Western liberal tradition; Broadly considers the limits of tolerance as they have stemmed from sincere efforts to define justice in a secular or a postsecular manner, together with its related rights, responsibilities, and virtues; Clarifies various forms of response to human needs as connected to the condition of human fragility as well as the persistent quest for justice. Ville Paeivaensalo, PhD (Theology, Helsinki), is a docent in theological and social ethics at the University of Helsinki. Taina Kalliokoski, MTh, is a doctoral student of social ethics at the University of Helsinki. David Huisjen, MTh, is a secondary school teacher and a doctoral student at the Department of Systematic Theology at the University of Helsinki.

The first full-length critical appraisal of Laclau's work, with contributions from leading philosophers and theorists. The collection includes replies to his critics by Laclau and the important exchange between Laclau and Judith Butler on equality.

Outwardly, we live in an era that appears more open-minded, non-judgemental and tolerant than in any time in human history. The very term intolerant invokes moral condemnation. We are constantly reminded to understand the importance of respecting different cultures and diversities. In this pugnacious new book, Frank Furedi argues that despite the democratisation of public life and the expansion of freedom, society is dominated by a culture that not only tolerates but often encourages intolerance. Often the intolerance is directed at people who refuse to accept the conventional wisdom and who are stigmatised as 'deniers'. Frequently intolerance comes into its own in clashes over cultural values and lifestyles. People are condemned for the food they eat, how they parent and for wearing religious symbols in public. This book challenges the 'quiet mood of tolerance' towards morally stigmatised forms of behaviour. The author examines recent forms of 'unacceptable behaviour'. It will tease out the real motives and drivers of intolerance.

This book is about the "public realm," defined as a particular kind of social territory that is found almost exclusively in large settlements. This particular form of social-psychological space comes into being whenever a piece of actual physical space is dominated by relationships between and among persons who are strangers to one another, as often occurs in urban bars, buses, plazas, parks, coffee houses, streets, and so forth. More specifically, the book is about the social life that occurs in such social-psychological spaces (the normative patterns and principles that shape it, the relationships that characterize it, the aesthetic and interactional pleasures that enliven it) and the forces (anti-urbanism, privatism, post-war planning and architecture) that threaten it. The data upon which the book's analysis is based are diverse: direct observation; interviews; contemporary photographs, historic etchings, prints and photographs, and historical maps; histories of specific urban public spaces or spatial types; and the relevant scholarly literature from sociology, environmental psychology, geography, history, anthropology, and architecture and urban planning and design. Its central argument is that while the existing body of accomplished work in the social sciences can be reinterpreted to make it relevant to an understanding of the public realm, this quintessential feature of city life deserves much more u it deserves to be the object of direct scholarly interest in its own right. Choice noted that: "The author's writing style is unusually accessible, and the often fascinating narrative is generously supported by well-chosen photos."

Why are religious tolerance and pluralism so difficult to achieve? Why is the often violent fundamentalist backlash against them so potent? Robert Erlewine looks to a new religion of reason for answers to these questions. Drawing on Enlightenment writers Moses Mendelssohn, Immanuel Kant, and Hermann Cohen, who placed Christianity and Judaism in tension with tolerance and pluralism, Erlewine finds a way to break the impasse, soften hostilities, and establish equal relationships with the Other. Erlewine's recovery of a religion of reason stands in contrast both to secularist critics of religion who reject religion for the sake of reason and to contemporary religious conservatives who eschew reason for the sake of religion. Monotheism and Tolerance suggests a way to deal with the intractable problem of religiously motivated and justified violence.

The modern notion of tolerance—the welcoming of diversity as a force for the common good—emerged in the Enlightenment in the wake of centuries of religious wars. First elaborated by philosophers such as John Locke and Voltaire, religious tolerance gradually gained ground in Europe and North America. But with the resurgence of fanaticism and terrorism, religious tolerance is increasingly being challenged by frightened publics. In this book, Denis Lacorne traces the emergence of the modern notion of religious tolerance in order to rethink how we should respond to its contemporary tensions. In a wide-ranging argument that spans the Ottoman Empire, the Venetian republic, and recent controversies such as France’s burqa ban and the white-supremacist rally in Charlottesville, The Limits of Tolerance probes crucial questions: Should we impose limits on freedom of expression in the name of human dignity or decency? Should we accept religious symbols in the public square? Can we tolerate the intolerant? While acknowledging that tolerance can never be entirely without limits, Lacorne defends the Enlightenment concept against recent attempts to circumscribe it, arguing that without it a pluralistic society cannot survive. Awarded the Prix Montyon by the Académie Française, The Limits of Tolerance is a powerful reflection on twenty-first-century democracy’s most fundamental challenges.

References to hate have become ubiquitous in the modern response to group defamation and violence in liberal democracies. Whether expressed in speech, acted out in criminal conduct, or seen as the fuel of terror and extremism, hate is persistently considered a vice, an evil, and a threat to the modern liberal democracy. But what exactly is at stake when societies oppose hate? In Hate, Politics, Law: Critical Perspectives on Combating Hate, Thomas Brudholm and Birgitte Schepelern Johansen have gathered a group of distinguished scholars who offer a critical exploration and assessment of the basic assumptions, ideals, and agendas behind the modern fight against hate. They explore these issues and provide a range of explanatory and normative perspectives on the awkward relationship between hate and liberal democracy, as expressed, for example, through anti-hate speech and anti-hate crime initiatives. The volume further examines the presuppositions and ideological roots of fighting hate, as well as its blind spots and limits. It also includes discussions on the definition and meaning of hate, the longer and broader history of the concept of hate, and when and why fighting hatred became politically salient. While most research on hate crime is written and published in order to prevent and combat hate, Hate, Politics, Law takes a much-needed theoretical, historical, and exploratory approach to hatred.

A Fresh Cup of Tolerance pioneers a coherent, practical theology of the burgeoning universalism movement. It builds on broad spiritual foundations from Native American, Asian, Neopagan, Judeo-Christian, and Islamic traditions. Pragmatic and straightforward, it addresses the most pressing global dilemmas of our time: environment, globalization, feminism and gender issues, religious strife, oppression, poverty, war, and prejudice. Theologically, it systematically explores our many views of God; good, evil, sin, and suffering; revelation; spirituality in the digital age; the spirit of love and community; and so on. However, it is not a pleasant treatise on love. It is a living, faith-in-action, theology free of rigid words (Scriptures), beliefs (dogma), or practices (rituals). With seven billion people on the planet, many more to come, cooperating and living (loving) together is a survival essential. In a crisis, our best nature surfaces—but we seem unable to sustain a sense of true community and compassion for more than a few CNN weeks at a time. It is a spiritual priority to seek a means to sustain a loving community for longer periods—whether within the family, the community, the larger society, or the world. A theology of universalism offers a pathway of hope.