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John Stuart Mill wrote:Abstractedly from religious considerations, a passive character, which yields to obstacles instead of striving to overcome them, may not indeed be very useful to others, no more than to itself, but it might be expected to be at least inoffensive. Contentment is always counted among the moral virtues. But it is a complete error to suppose that contentment is necessarily or naturally attendant on passivity of character; and useless it is, the moral consequences are mischievous. Where there exists a desire for advantages not possessed, the mind which does not potentially possess them by means of its own energies is apt to look with hatred and malice on those who do. The person bestirring himself with hopeful prospects to improve his circumstances is the one who feels good-will towards others engaged in, or who have succeeded in the same pursuit. And where the majority are so engaged, those who do not attain the object have had the tone given to their feelings by the general habit of the country, and ascribe their failure to want of effort or opportunity, or to their personal ill luck. But those who, while desiring what others possess, put no energy into striving for it, are either incessantly grumbling that fortune does not do for them what they do not attempt to do for themselves, or overflowing with envy and ill-will towards those who possess what they would like to have.
Karl Popper wrote:I found that those of my friends who were admirers of Marx, Freud, and Adler, were impressed by a number of points common to these theories, and especially by their apparent explanatory power. These theories appear to be able to explain practically everything that happened within the fields to which they referred. The study of any of them seemed to have the effect of an intellectual conversion or revelation, open your eyes to a new truth hidden from those not yet initiated. Once your eyes were thus opened you saw confirmed instances everywhere: the world was full of verifications of the theory. Whatever happened always confirmed it. Thus its truth appeared manifest; and unbelievers were clearly people who did not want to see the manifest truth; who refuse to see it, either because it was against their class interest, or because of their repressions which were still "un-analyzed" and crying aloud for treatment.
The most characteristic element in this situation seemed to me the incessant stream of confirmations, of observations which "verified" the theories in question; and this
point was constantly emphasize by their adherents. A Marxist could not open a newspaper without finding on every page confirming evidence for his interpretation of history; not only in the news, but also in its presentation — which revealed the class bias of the paper — and especially of course what the paper did not say. The Freudian analysts emphasized that their theories were constantly verified by their "clinical observations." As for Adler, I was much impressed by a personal experience. Once, in 1919, I reported to him a case which to me did not seem particularly Adlerian, but which he found no difficulty in analyzing in terms of his theory of inferiority feelings, Although he had not even seen the child. Slightly shocked, I asked him how he could be so sure. "Because of my thousandfold experience," he replied; whereupon I could not help saying: "And with this new case, I suppose, your experience has become thousand-and-one-fold."
Ritchie Robertson wrote:Through many centuries, intolerance seemed a virtue. Commenting on the parable in which a wealthy man, whose guests have declined his invitation to a feast, orders his servants to collect people from the highways and byways and ‘compel them to come in’ (Luke 14:23), St Augustine declared that Christian rulers and magistrates should not persuade, but compel heretics to join the congregation of the faithful. ‘Let us come in, they say, of our own good will. This is not the Lord’s order, “Compel them,” saith he, “to come in.” Let compulsion be found outside, the will will arise within.’ Once heretics were safely within the Church, they would stop kicking and screaming and appreciate their good fortune. If people were in danger of damnation, it was a Christian duty to rescue them from the terrible consequences of error. To the officials of the Inquisition, eternal punishment was real, and in extreme cases they felt it their painful duty to inflict brief sufferings on the obdurate in order to save them from an eternity of torture.
Persecution from such charitable motives seemed a just and beneficent measure, quite different from the persecution that Christians had suffered from the pagan authorities. It was no kindness to indulge people in error that would lead to damnation. To force them into the true faith was real charity, and, since they would soon come to accept it voluntarily, this method could not really be called compulsion. Besides, it was not sufficient to hold one’s beliefs sincerely; they had also to be true beliefs, and in a Christian society truth was readily accessible. Those who denied it must be lazy and perverse, and since they were not suffering ‘for righteousness’ sake’ (Matt. 5:10), they were not really being persecuted and could not claim the moral dignity of martyrs.
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Edward Stillingfleet, dean of St Paul’s, preached in 1680 ... ‘An universal Toleration is that Trojan Horse, which brings in our Enemies without being seen, and which after a long Siege they hope to bring in at last under the pretence of setting our Gates wide enough open, to let in all our Friends.'
Toleration was also considered wrong in principle, as it implied indifference to divine truth and disregard for ecclesiastical authority. To Edwards, sectarians who demanded toleration were merely seeking liberty to indulge their mistaken opinions by bringing forth ‘the monster of Toleration conceived in the wombe of the Sectaries long ago’.
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