184f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-16T19:22:31Z No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-23T18:54:59Z (GMT) No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) / Made available in DSpace on 2013-05-23T18:54:59Z (GMT). No. of bitstreams: 1 Dissertacao Saulo Silvaseg.pdf: 1208726 bytes, checksum: 9b9f833d77f2adf5260c7d1f54a05cda (MD5) Previous issue date: 2008 / Não seria exagero defender que John Locke foi o principal filósofo inglês a elaborar uma teoria sobre a tolerância no séc. XVII. Desde seus primeiros escritos sobre o governo de 1660 e 1662, Two tracts on government, os problemas que envolviam a relação entre o Estado e os assuntos religiosos estavam no centro de suas atenções. No entanto, estes primeiros escritos não defendiam a tolerância, mas um governo centralizador cuja autoridade deveria alcançar todos os assuntos indiferentes da religião. Destas primeiras idéias à posterior defesa da tolerância é preciso considerar, em primeiro lugar, a influência na vida de Locke do importante líder político whig Lord Ashley — Primeiro Conde de Shaftesbury — e a conseqüente redação em 1667 de um manuscrito, An essay on toleration, em defesa da tolerância. Em segundo lugar, a publicação anônima em 1689 da Epistola de tolerantia onde Locke expõe seu pensamento maduro sobre o assunto, e o aprofunda nos anos seguintes através das respostas ao teólogo Jonas Proast na Segunda e na Terceira cartas sobre a tolerância de 1690 e 1692. Entrementes, em que o pensamento de Locke se modificou em relação a seus primeiros escritos? Quais argumentos dão suporte à tolerância? Segundo se constatou nesta pesquisa, a resposta a estas questões deve considerar dois aspectos de máxima importância para a estruturação do pensamento de Locke sobre a tolerância. 1º) A mudança de perspectiva em relação à finalidade e à extensão do poder político, que passa a estar fixado ao cuidado exclusivo da segurança das propriedades individuais — tema amplamente desenvolvido nos Two treatises of government (1689) —, o que permite a tolerância entre o Estado e as igrejas. 2º) Por sua vez, a tolerância deve prolongar-se também entre as próprias igrejas e seitas religiosas, para isso o recurso de Locke passa por uma análise epistemológica da fé religiosa, examinando em que ela se estrutura. Como conclusão, Locke delimita a religião a poucos artigos necessários e denuncia que as disputas religiosas são quase todas sobre assuntos indiferentes e mal entendidos; tema este cuja discussão permeia o IV Livro do Essay concerning human understanding (1689) e boa parte da The reasonableness of christianity (1695). Com efeito, o objetivo desta pesquisa é demonstrar que a teoria da tolerância em Locke, seu limite e extensão, está fundamentada na compreensão limitada das atividades do Estado e na investigação epistemológica sobre os dogmas da religião. / Salvador

This dissertation explores the potential of the queer Muslim asylum seeker to confront the Dutch national imaginary. An archetype of homonationalism, the Netherlands faces rising tides of Islamophobia, waters which queer Muslims must learn to navigate. An asylum seeker’s success in the system depends on their “credibility”, hinging on the consistency of their self-representation which is constantly being reconstructed. These constant reconstructions, what Ewing (1990) refers to as “shifting selves”, are not conscious or noticed by the individual; yet, in the context of asylum claim-making, reconstitutions of the self may rise to the surface, asylum seekers then engaging in conscious strategizing. I analyze these contexts ethnographically through informal interviews and participant observation, at the height of the so-called “Refugee Crisis” of the mid-2010s in Europe. I find that as the figure of the queer Muslim asylum seeker confronts the Dutch national imaginary, it both confirms it—representing national commitments to human rights, to tolerance, and to protection of sexual minorities—and challenges it—embodying impossible identities, and evincing a failure of the nation to live up to its ideals: What is “tolerance” when it is weaponized against minority groups? What kind of queerness is being protected if deviation from a cultural norm is disqualifying? Whose human rights are being protected by a system that demands the subject of those rights conform to formulations inconsistent with lived experience?

Exposure therapy is considered to be a first line treatment for a variety of anxiety disorders as supported by several review studies. However, there is no clear understanding of how it works. The present study examined how framing exposure exercises impacted outcomes in socially anxious individuals. We conducted a brief two-session exposure-based intervention, including experiential exercises from each therapeutic rationale, with homework assigned between sessions. We were specifically interested in the efficacy of four brief skills interventions: (a) fear reduction, (b) psychological flexibility, (c) values rationale, and (d) control for reducing public speaking anxiety from first to second exposure session. By combining participants at Utah State University and the University of Colorado Boulder, 81 individuals were randomized to participate in the study. Consistent with our prediction, individuals receiving an active intervention improved to a greater extent on major outcome measures of social anxiety compared to the control group. No significant differences were found between active interventions. Results showed no significant group differences in SUDs change at session 1 or session 2. Additionally, at session 1 those who received an active intervention displayed more within-session exposure engagement than individuals in the control condition. Importantly, there was no difference in between-session exposure engagement (number of exposures attempted) between groups. Overall, the results from this study suggest that there may not be one right way to implement exposure. Furthermore, there may be an overarching mechanism by which exposure works.

The goal of the presented thesis is to expound and evaluate Rainer Forst's theory of toleration, counting among the most discussed themes in contemporary political theory and practice. A critical reception of the manner in which a leading contemporary political thinker systematically treats this theme will provide us with historical, systematic, and normative orientation in the structure of this complex problematic. The exposition follows Forst's historical analyses explaining the development of the concept and different conceptions of toleration and at the same time supply normative evaluations of individual developmental tendencies. The thesis subsequently focuses on the purely systematic part of Forst's work, i.e. on his own theory of toleration, and situates Forst's contribution in the wider frame of his constructivist theory of justice. The thesis closes with a critical evaluation of Forst's theory. Here, systematic deficiencies of his conception will be uncovered, deficiencies that point towards deeper problems of liberalism and constructivism.

M.Ed. / The aim of the research is to establish whether literature can play a role in enlightening South African students to the cultural values and beliefs of the various racial and ethnic groups of South Africa. The long and short term influence of literature has to be established and evaluated. A report of the effectiveness of this endeavour could serve to provide opportunity for students to acquire knowledge of each other and to further share in meaningful . communication so that the alienation that has been created between them and the differences in their perceptions can be bridged. The impact of literature in reconciling students from the different race groups could furthermore be of interest to the school principal, the teachers and the students.

This dissertation investigates the historical knowledge of the idea/practice of Ottoman toleration/intolerance, in terms of a conceptual-theoretical framework and methodology derived from philosophical theories of toleration, theories of religious toleration of Western historiography and critical theories of toleration, which are in turn revised and reformulated according to &ldquo / way of reasoning&rdquo / of the Ottomans. The objective of deriving a conceptual-theoretical framework is related with the attempt to clarify different linguistic uses of the toleration, the semantics of the concept and presenting circumstances, requirements, levels, degrees and forms of the category. Methodologically, the objective is to abolish the hierarchy between k&acirc / fir (infidel) and zind&icirc / k/ilh&acirc / d (heretic) in terms of identification of subjects of toleration/intolerance in the Ottoman Empire. In order to apply this conceptual-theoretical framework and methodology concerning the idea/practice of toleration, this study focuses on the sixteenth-century Ottoman Empire, particularly its laws (firmans, fetv&acirc / , Ottoman criminal law) and its conception of justice, which is conceptualized as the most important requirement of toleration. The objective is to argue how justice primarily regulated society in order to sustain public order and to v prevent political and economic instability. The idea/practice of toleration/intolerance, in this sense, is discussed as the policy that was incorporated into the discourse of the Ottoman Empire to the extent that it contributed to the regulation objective of justice as the art of government, which was pragmatic and prudent in essence. In accordance with this framework, the idea/practice of tolerance in the sixteenth-century Ottoman Empire is conceptualized as contemptuous tolerance, followed by the analysis of its laws. Intolerance, on the other hand, is named as punitive intolerance which aims for either the reform or the incapacitation of the heretics and infidels in the Ottoman lands.

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This master’s thesis provides a critical inquiry into Rainer Forst’s theory of toleration, including a descriptive section and a normative critical stance of said theory. Being placed in the tradition of critical theory, also applied as the theoretical framework, and using a hermeneutics methodology when approaching the material, the aim is to provide a close reading of Forst’s texts. The research question of the thesis is What are the possibilities and limits of Forst’s theory of toleration when applied to a democratic political community? The descriptive section of Forst's theory of toleration includes sections comprising of what constitutes the domain of toleration, the components and foundation of toleration, and toleration in relation to virtue and politics. In essence, Forst proposes a principle of justification as the foundation of toleration, mainly derived from his political theory of justification, practiced in a reciprocal and universal manner of the participants in a system combined with a reflexive component. The critique includes components of toleration in relation to the need of tradition, ambivalence in relation to the claims of the intolerants, and how spontaneity is needed in contrast to the mechanistic view mainly proposed by Forst. Other sections of the critique include the relation of toleration and whom can participate in the domain of it, inter- and intra-group deviances regarding power and perspective, but also a discussion of toleration and religious minorities – mainly focused on bodily integrity. The critique includes the suggestion that one should approach the question of toleration from a discursive virtue ethics position, a stance that should be developed further during future research. The discussion at the end of the thesis includes a section of the future of toleration and a self-reflexive discussion of theory in relation to the thesis.

Protestant Dissenters launched a campaign for Test Act repeal in 1786 that encountered strong opposition. Half a century later a second campaign inconspicuously secured repeal whilst the established Church was preoccupied with the problem of Catholic emancipation. Historians have examined the political narrative of both campaigns and the theories of toleration propounded by some Dissenters. However, little attention has been paid to the symbolic importance of the Test Acts, which Dissenters considered as badges of their exclusion from national citizenship. This thesis will examine the language of the repeal campaigns as a window into wider notions of citizenship and national identity. The resultant picture of Dissenters' identities and the larger national identities that they contested makes it possible to problematise and refine Linda Colley's Britons: Forging the Nation, which expounds a pan-Protestant, anti-Catholic, British national identity. Protestantism and anti-Catholicism were indeed central to the language of the debate, but this language marginalised Dissenters as often as it included them. Several Dissenters therefore united with a parallel Catholic campaign for toleration, whilst very few united with their fellow-Protestant Churchmen against the Catholic threat. The Dissenters' strategies reveal the ambiguity of their relationship to the nation: they were usually seen by Churchmen as marginalised or subordinate though less so than the Catholics. Moreover, overlooked divisions between evangelical and old Dissent, and between Trinitarian and Unitarian Dissent, led different sections of Dissent to pursue different strategies according to their perception amongst Churchmen. Notions of national identity and citizenship were changing in this period, particularly as a result of the French Revolution and wars. Both Test Act repeal and Catholic emancipation may be situated within long-term processes of state-building and nation-building. Older notions of national identity endured to a greater extent than has been recognised, but adapted to these processes by becoming more inclusive and assimilative. Though Test Act repeal and Catholic emancipation granted Dissenters and Catholics similar rights, because of the enduring importance of Protestantism to British national identity Test Act repeal signified Dissent's integration into the nation in a way that Catholic emancipation did not for Catholics.

In my thesis I deal with the question whether we can consider the social system of al-Andalus as religiously tolerant. I represent al-Andalus, the Iberian state, dominated by Muslims of Arab and Berber origin between 711-1492. I focus on the reign of the Umayyad dynasty from the 8th to 10th century called "Golden Age". I want to show on Mozarabes ("arabized Christians"), that the present view of tolerance in al-Andalus is distorted by its own history of myth. I also deal with reference to al-Andalus in the present, both among Christians and Muslims. Powered by TCPDF (www.tcpdf.org)