70 resultados para Toleration.


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Mode of access: Internet.

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Dedication dated Dublin, July 15, 1781.

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Includes indexes.

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Advertised as "this day published" in the Feb. 6, 1816, issue of the Connecticut journal, published by Eli Hudson.

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Mode of access: Internet.

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The ethical basis of metaphysics.--'Useless' knowledge.--Truth.--Lotze's monism.--Non-Euclidean geometry and the Kantian a priori.--The metaphysics ofthe time-process.--Reality and 'idealism.'--Darwinism and design.--The place of pessimism in philosophy.--Concerning Mephistopheles.--On preserving appearances.--Activity and substance.--Humism and humanism.--Solipsism.--Infallibility and toleration.--Freedom and responsibility.--The desire for immortality.--The ethical significance of immortality.--Philosophy and the scientific investigation of a future life.

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This article examines changes in the New Labour core executive’s approach to regulation and its relationship with risk, through analysing documentary, legislative and press sources concerning approaches to regulatory decision-making. It claims that an initial commitment to ‘better regulation’ has gradually been replaced by explicit support for deregulation. A reduction in the scope of regulation was also promoted by the Thatcher and Major governments. The New Labour core executive shares previous (Conservative) administrations’ concern to include business in deregulatory decision-making. However, the article claims that there is one significant difference in the New Labour deregulatory approach: a new toleration of risk. Deregulation is, now, described as a corrective to regulators’ over-reactions to perceived risks, which, it is claimed, are holding back economic and technological progress. However, this new approach excludes competing views concerning how risk should be regulated. In particular, it does not engage with widespread popular views that governments should continue to protect against risk.

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Spinoza no ha elaborado una doctrina sistemática sobre la tolerancia, sin embargo resulta manifiesta su preocupación por los efectos que tienen para el estado moderno tanto su carencia como una excesiva permisividad en este asunto. En el Tratado Teológico-político el filósofo censura la conducta pertinaz de los fariseos por su falta de tolerancia, al mismo tiempo que contempla con recelo la complacencia de algunos políticos holandeses que, en el presente, hacen gala de una tolerancia hipertrofiada. En el presente artículo consideraremos la posición de Spinoza ante estas dos tradiciones, y su propuesta a favor de delimitar con claridad las fronteras de la tolerancia en el estado con el fin de proteger el imperium de la república y la libertad del ciudadano.