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St Vincent countryside that spread, first, to St Vincent’s urban areas, and then to neighbouring islands, including Grenada, and Trinidad and Tobago. Since the nineteenth century, the community has differentiated itself from the Methodists – the church that, relative to the more mainstream Anglican and Roman Catholic churches, welcomed black social outcasts – by the prominent position it accords to

in Frontiers of the Caribbean

cornerstone fallacy of liberal nationalism. The citizen of a small state who is also a Catholic will find a larger, more inclusive group in the non-state community. The Catholic Church excludes those who aren't church members. But consistent with the boundary condition, states exclude non-members as well. They are not essentially more inclusive. States, it is true, tend to have a greater reach in terms of jurisdiction. They are not issue

in Democratic inclusion

Catholic Church recognised a conception of freedom of conscience that no longer involved such restrictions. Thus Locke’s argument that conscience must not be subjected to coercion and also that it is not coercible is problematic, as he later recognised himself 19 – all the more so when one considers the methods that human beings have developed to manipulate conscience and beliefs and to produce convictions in those subjected that the latter regard as true and authentic. The free conscience is not an epistemic fact of nature and, as Augustine’s later theory shows, it

in Toleration, power and the right to justification
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The life and times of Jean-Jacques Rousseau

penetrating, revealing, and at times, pathetic autobiography in the history of Western literature, namely Les Confessions. Having antagonised his former friends among the Encycloplédistes, the Genevan authorities, the Catholic Church, and just about everyone else, Rousseau did himself few favours by writing his Confessions – and his other autobiographical writings, Dialouges: Rousseau juge de Jean-Jacques (1776), Les rêveries du promeneur solitaire (1778), and his letters to the French censor Malesherbes in 1762. As Byron noted about Rousseau, in Childe Harold’s Pilgrimage

in The political philosophy of Jean-Jacques Rousseau
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Rainer Forst and the history of toleration

and Ramon Llull), 60 so-called for their desire to restore concord to Christendom by reconciling Protestants to the Catholic Church. These writers distinguished the ‘fundamentals’ of faith from ‘things indifferent’ or adiaphora . While Aquinas and others adapted this initially Stoic distinction to separate actions that were intrinsically evil, like blasphemy, from neutral ones like plucking a blade of grass, after the Reformation Erasmus and others revived the Stoic emphasis on the indifference of ‘externals’ to stress that the fundamenta of Christianity lay in

in Toleration, power and the right to justification
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Melancholic dispositions and conscious unhappiness

that opened the way for demonic influences. Some 150 years later, Pope Gregory I (c. 540–​604), aiming for a more universal readership, merged the temptations of acedia and tristitia (dejection) into a single sin, namely, sloth. From this point on, the seven cardinal sins were consolidated and would form the basis of medieval Christian morality for the best part of a millennium. Acedia faded from view with the advent of Renaissance classicism and Protestantism, both of which undermined the authority of the Catholic Church within Europe. The Italian humanist Marsilio

in Critical theory and feeling