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Correctly understood, toleration means respect for people, but not satisfaction with mistake or fault. Nowadays it often takes a different meaning. The dominant discourse on toleration speaks a double language: 1) "people live in the way they want", 2) "this is the way you have to live". About the first aspect (the reduction of truth to opinion) three arguments are developed by the author: a) the dominant meaning of toleration falls into relativism; b) this kind of relativism encloses people into themselves; c) so understood, toleration gives no

The author maintains that a tolerant person is not like a "permissive" one, a person that is indifferent to values and truth. Defending truth doesn't mean being dogmatic or intolerant. Defending something means that one is convinced of having found the truth, but not the whole truth, and so s/he is in the best attitude to collaborate with other people -even if s/he doesn't agree with them- in order to complete his/her view. This collaboration is a "reversible experience", a way of "encounter". Every reversible experience is tolerant in itself. Toleration

The focus of this article is on the conflict between secular and religious thought in the world of American education. Some years ago, I carried out a large research project on the treatment of religion in the textbooks of American public grammar schools (grades 1-6) and highschools (grades 10-12). The results of this study made it clear that the primary censorship of religion in the United States is through omitting information about religion from educational material. Overt hostility to religion is rare. However the result of leaving out religion

This work is an approach to the importance of literature for education. It focus on the formative values of literature and its role in the promotion of tolerance.

The paper presents a conceptual and educative tolerance's model based on the cognitive theory. Tolerance focuses the current educative practices, as much in formal education (environmental and intercultural education) as in not formal education (tourism and the not governmental organisations). In order to show that new educative perspectives are valuable for tolerance development.

This article offers a planning of educative actions to promove tolerance in secondary school pupils. It has four main parts: a brief presentation of the old and actual problem about intolerance, the characteristics of the pedagogical speech about tolerance, the assumptions that are used to create the accion proposals and, finally, six programatics lines to articulate activities, methods and contents for the development of tolerance.

This paper looks into the concept of toleration that underlies the educational project of the European Union. First, it discuss the main institutional initiatives of the Union against recurrent attitudes of intolerance, as well as the activity in the field of education, specially the recent Resolution of the Council on Responses of Educational Systems to the Problems of Racism and Xenophobia. The author argues that many difficulties for a firmer action are due to the principles regulating educational policy set up by the Treaty of the European Union,

Nowadays toleration is often understood as a pragmatic principle leading social coexistence. In this way, it becomes something extremely fragile. Instead, the authentic toleration has a strong hermeneutical justification: truth doesn't appear but in the many and irreducible historical, psychological and cultural diversity of human experiences. Tolerating diversity means respecting the hermeneutical property of truth. Toleration has its limits. An empiric criterion to individualize the tolerable diversity is the claim to rights, because that who