The issue of religious tolerance as a social problem is not about solidarity, understanding, and harmony between ‘us’ and ‘them,’ but is about the recognition of the right of others to be not such as we are, and their right to not agree with us.
To write a decent research paper on religious tolerance, you have to remember that in a healthy society, people are not in harmony with one another. The battle of opinion involves conflict situations; It serves as an engine of social life, if not eventually reduced to the imposition of one’s will to others and does not degenerate into the intolerance of dissent. Consent is equally important, but not at the cost of imposing compulsory unanimity. Conformity and intolerance are complementary ways of achieving this goal. The problem of social tolerance, ultimately, is the balance between the collision and reconciliation of interests. Establishing this balance depends on the availability in the community of confidence and willingness to compromise, the ability to seek, regardless of the interests, opinions, beliefs, customs, and habits of others.
Religious tolerance became an integral part of the major scheme of European value during the modern times in the course of building the core institutions of liberal civil society. In the religious sphere, it has found expression in the principles of religious freedom and freedom of conscience. Here, tolerant approach was based on the recognition of human imperfection. On the one hand, and freedom as a prerequisite for a decent and real life. On the other: virtue cannot be imposed on people, their obsessions, and even vices should be treated in the lenient, tolerant way, allowing exist what may be considered objectionable or even inappropriate, not to become adepts of judging fanaticism. The philosophy of the enlightenment considered religious tolerance in the moral and legal framework as the moral quality of personality, based on the belief that the norm is the dominance of strong moral beliefs in society. Kant refers religious self-determination to the ‘practical reason’ as a matter of faith, not knowledge. It is a moral issue, not political: the Church must be separated from the State. In a society where the majority keeps the faith, professing, however, different religions, and religious tolerance is associated with the view that morality is the important thing in worship, and the important thing is not what faith a person has, but the possibility for him and other to have faith. In this sense, a tolerant individual and a liberal society do not doubt that they possess the knowledge of good and truth and that their tolerance is an expression of that experience.
Tolerance in the society employed means something different: moral pluralism is interpreted here in a spirit of relativism, the belief that the principles of faith and behavior are entirely subjective and arbitrary. In such a case, the sophisticated approach means that any point of view is no worse and no better than any else. No religion can claim the exclusive possession of the truth.
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