The Politics of Self-Preservation: Toleration and Identity in Pufendorf and Locke
Shortly after Locke’s return to England in 1689, his support for William’s cause was recognized by the offer of an ambassadorship to Brandenburg.2 It was an important post, not only because Frederick III had assisted William’s invasion, but also because he remained a crucial Continental ally in the ongoing struggle against France. Locke declined the offer, however, no doubt because his exile had been long enough already. Without his circle of expatriates in the Netherlands, most of whom had by now returned to England, as well as his other, Dutch friends, Berlin must have seemed a lonely place indeed, even if Locke’s earlier (1665–66) experience in Cleve, one of Brandenburg’s western territories, would have predisposed him to consider it a favorable context in at least some respects.3
Religious toleration : "the variety of rites" from Cyrus to Defoe
Introduction J.C.Laursen Cyrus II and the Political Unity of Religious Tolerance C.Masroori Toleration, Accomodation, and the East-West Dialogue Z.Longxi Natio and the 'Variety of Rites': Foundations of Religious Toleration in Nicholas of Cusa C.J. Nederman Bartolome de Las Casas on Toleration G.L.Sastre Discourses of Tolerance and Intolerance of Native Culture and History in Early Spanish American Writings K.Terraciano The Toleration of Muslims in Renaissance England N.Matar The Virtue of Humor in Overton, Locke, and Shaftesbury S.Basu Bayle and Leibniz: Two Paradigms of Toleration S.L.Jenkinson From Denominationalism to Enlightenment: Pufendorf, Le Clerc, and Thomasius on Toleration S.Zurbuchen Daniel Defoe: Dissent, Economics, and Toleration D.Bruhlmeier Annotated Bibliography of European Religious Pace, Concordance, and Toleration Writings, 1500-1770 J.C.Laursen & C.Masroori
Urban Identities and Catastrophe: Izmir and Salonica at the End of the Ottoman Empire*
Two huge fires dramatically influenced the urban development of Salonica and Izmir, in 1917 and in 1922, respectively. These catastrophes occurred after the Ottoman Empire fell, and Salonica and Izmir had shifted into new national contexts. The fires mainly destroyed the districts that were transformed during the late‐Ottoman period. These districts became the cosmopolitan façades of modern Izmir and Salonica. The post‐fires' tabula rasa provided an opportunity for Greek and Turkish politicians and European planners to change the urban identity of both cities. Moreover, the Lausanne Treaty of 1923 transformed their multicultural societies also. Reconstruction plans had been thought to de‐Ottomanize and remove the previous idea of the towns and their multiplicity, interpreting new cultural and nationalist feeling. Here, I emphasize how modernity was interpreted before and after the fires, and point out contradictions between ideological aspects of planning and how the first urban districts were built during the 1920s.