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美帝国主义御用学术杌构“国际哲学研究所”1961年加利福尼亚会议集中讨论了“容忍”问题。《太平洋哲学论坛》1963年9月为会议出了特刊。这里选译其中三篇。英国的威司登在文章中宣扬容忍就是对人类的爱,对敌人对叛徒的爱,说什么“为犹大祈祷并不是不适宜的”,“彼得虽然缺乏为基督辩护的勇气,但以后却为他所信仰的真理而死”,“如果没有容忍,那么在我们找到生命以前,死亡已来迎接我们”。这种牧师式的欺编原是帝国主义利用宗教来奴役人民的惯技。印度的尾迦则鼓吹容忍即“非暴力”。胡说革命的不容忍“不是一种社会价值,因为它没有对美好的生活作出贡献”,而唯有容忍才是“变革世界的行动原则”。这是十足的奴隶语言。美国的麦克凯奥则把容忍分为三种,一是所谓“冷淡的容忍”,即“你可以为所欲为,但是请不要打扰我”,二是“捍卫产生多样性的原则的容忍”,三是“容忍各不相容的见解,借以向联合的目标前进”。宣扬这种“容忍哲学”的政治目的无非是要全世界劳动人民容忍资本主义、帝国主义和殖民主义的压迫和剥削。
The United States Imperialist Academics and Institutions Institute of International Philosophy The 1961 California Conference focused on “tolerance”. The Pacific Forum of Philosophy issued a special issue for the conference in September 1963. Three translations are selected here. In the article, Vestman advocated that tolerance is the love of mankind and love of the traitors to the enemy. It is not inappropriate to say “praying for Judah”. “Although Peter lacked the courage to defend Christ, he later The death of the truth he believes in. ”“ Without tolerance, death has come to greet us before we find life. ” This priestly bully was originally the imperialist technique of using religion to enslave the people. Tungcha in India advocates tolerance as “non-violence.” Nonsense to revolutionary intolerance “is not a social value because it does not contribute to a better life,” and tolerance is the “principle of action for a world-wide change.” This is a full slavery language. In the United States, Mackeo divided tolerance into three types: one is “indifference of tolerance,” that is, “you can do whatever you like, but do not disturb me,” the other is “tolerance to defend the principle of diversity.” Third, “Tolerate incompatible insights in order to move forward to a united goal.” The political purpose of proclaiming this “philosophy of tolerance” is nothing more than to allow the working people throughout the world to tolerate the oppression and exploitation of capitalism, imperialism and colonialism.