based argument in “Autonomy, toleration, and the harm principle. excluding it is one of the goals of Joseph Raz’s autonomy-based argument in “Autonomy. Joseph Raz aligns practices with harms in a different way w person who fails to See “Autonomy, Toleration, and the Harm Principle,” in Issue. Philosophy, ed. First, it is essential for the concept of toleration that the tolerated beliefs .. Raz, J. , , “Autonomy, Toleration, and the Harm Principle,” in S.

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The Limits of Law

Princeton University Press, — The Belknap Press of Harvard University. The suggestions are absurd. Since there tolerahion no objective proof as to their truth for the time being, they are called upon to deliver such proof by acting morally and harmoniously until the end of time.

It is not implausible to think that the availability of some repugnant options just makes the autonomous life harder. If it could, perhaps their views might be safely ignored. The defendant prknciple convicted of an assault offence and rightly so, suggests Dan-Cohen. Has confusion here wrought Mill’s masterpiece? The argument depends on a particular understanding of harm as autonomy.

According to the asymmetry argument: There is legitimate coercion here, Dan-Cohen argues; the harm principle cannot explain why, and so much the worse for the harm principle. This capacity is to be respected and furthered because it is seen as a necessary though not sufficient condition for attaining the good life cf.

Knowing what works and what does not and what will be counterproductive is important knowledge indeed. Perhaps it should be thought of in this context not as a principle of criminalization or even of fixing the law’s limits in general, but as a principle governing the appropriate use of imprisonment? Based on these characteristics, we can identify three paradoxes of toleration that are much discussed in philosophical analyses of the concept, and each one refers to one of the components mentioned above.


In this sense the immorality of an action or value of the goal to be achieved are none of them sufficient of themselves for state coercion. What sorts of argument could possibly be raised against the lawmaker? The former is marked by the following characteristics. Therefore the harm principle permits us to use coercion to raise the taxes which are used to fund an adequate range of good options.

The image of the tree surgeon comes to mind. Seen historically, toleration has been many things: Suffice it to say here that Feinberg is not equally hostile to all forms of legal paternalism.

If there exist such conventions based on natural facts that invest acts of coercion with such meaning, what will guarantee that such conventions only countenance coercion when used against harmful behaviour, not when used against harmless immoral or worthless behaviour?

No one of them has an account with exactly the same conclusions as any of the others.

The Limits of Law (Stanford Encyclopedia of Philosophy/Spring Edition)

Reference QuongJ. Thus toleration consists of the insight that reasons of ethical objectioneven if deeply held, cannot be valid as general reasons of rejection so long as they are reciprocally rejectable as belonging to a conception of the good or true way of life that is not and need not be shareable.

This, then, is the argument. In discussions of toleration, one finds alongside the conceptions mentioned thus far a fourth one which I call the esteem conception. In the course of the religious-political conflicts throughout Europe that followed the Reformation, toleration became one of the central concepts of political-philosophical discourse, yet its history reaches much further back into antiquity for the following, see esp.


But the State oversteps its proper limits on this view if it purports to stop A smashing up his own property; or to protect C from the offence she will take knowing that A is doing this. The law must do ajtonomy it has to do to exact the ane of society, which is the protection of the morality of that society. RazSandel Lord Devlin in the quotation at the start of the essay denies that there are any such limits.

Special thanks are due to Grant Lamond for many illuminating discussions on the topic of this paper. To tolerate means to insult. Abailard and Raimundus Lullus wrote inter-religious dialogues searching for gaz of defending the truth of Christian faith while also seeing some truth—religious or at least jooseph other religions. I shall continue to do so merely as shorthand. As much as a politics of toleration aims to express mutual respect, it also involves disagreement, mutual criticism, and rejection.

Perhaps coercion to prevent harmless immorality may lead to an autonomy gain, just as it does, all going correctly, when the aim is to prevent harm.