JOÃO MARIA ANDRÉ
Globalization, mestizajes, and intercultural dialogue.

This essay attempts to confront the "Globalization" problematic with the Latin American philosophy centred in the "Liberation Ethic". I start from a number of epistemological and anthropological premises needed for the understanding of multiculturalism, and then go on to define the present horizon of globalization and move on to discuss the concept of mestizaje. Taking as a starting point the concept of deep mestizaje I propose its articulation with the project of an inter-cultural dialogue, that transforms confrontation into meeting, and tolerance into hospitality of the other and in the other. Cultures become the habitation and the place of solidarity, of justice, and of the plural body of joy.

FERNANDO CATROGA
Secularization and laicism. A conceptual and historical approach.

This essay attempts an analysis of the evolution of the signifiers "secular" and "laic", in order to capture analogies and differences between the present concepts of "secularization" and "laicism" and their connections with the concept of "civil tolerance".

ANSELMO BORGES
Secularization and Tolerance.

It is now accepted that peace between different religious denominations is an important part of world peace. Peace between religions, on the other hand, requires dialogue between religions. Here we approach the main requirements for that dialogue and that peace. Firstly, secularization as autonomy of earthly realities, which entails the split between politics and religion and between Church and State. Secondly, the need for a critical and historical reading of the "Sacred Books", within the framework of a concept of revelation considered as "historical maieutic".

MARIA IRENE RAMALHO
Why not Tolerance?

This paper maintains that the concept of tolerance - as used in the Western culture for roughly the last five centuries - is not as adequate as may seem to promote multicultural conviviality in our time. Rather than passive tolerance, the paper argues, what the multiversity of our contemporary culture calls for is an active engagement in horizontal dialogue and a commitment to translatability.

JOSÉ MANUEL PUREZA and TATIANA MOURA
The return of negative peace?

This text aims at questioning the role of tolerance within a culture of peace. This search is contextualized by both the tension between equality and difference and the changing scope of the concept of peace. We do it in three moments. First, we draw a basic cartography of peace concepts, based on their correspondence to different forms of violence. Secondly, we try to analyze the potentialities of tolerance as a strategic tool, questioning its adequacy to different levels of peace. Finally, we use the feminist approaches to peace in order to test the use of tolerance as an appropriate instrument for peace building.

JOSÉ PEDRO PAIVA
The Inquisition entries in the village of Melo in the XVII century: panic, integration/segregation, beliefs and social disintegration.

Between the end of the XVI century and the end of the XVII, the Inquisition activated and amazing persecution attack against the New- -Christian community of Melo, a small parish in Serra da Estrela. In three distinctive waves, starting in 1601, 1652 and 1690, nearly ninety people were arrested and put to trial. This study examines the Melo Inquisitorial entries, and aims at reconstructing the dynamics and the impacts caused by this in the community's life and in the individuals that were targeted by this persecution. This case-study is taken as an example of the Holy Office's modus operandi and also as an example of the social, economic and religious consequences that the "Tribunal da Fé" had in the life of a given community.

DENIS CROUZET
The representation of alterity in the first Religious Wars. Three figures of exclusivism.

After the death of Henry II the religious wars in France placed in confrontation Catholics and Huguenots. This essay looks into the imaginary of violence used by each party as a foundation for the struggle to establish its own exclusivist faith. For the Huguenots, it was the dream of a new beginning, in a world purified through the return to evangelical times; a dream that requires the representation of the Roman Church as established evil, and as such to be the object of hate, thus allowing for the reestablishment of God's love. For the Catholics, it was the aspiration of the eradication of all those who, being heretics, separated God from his people, thus prompting God eschatological wrath, for they did not have but hate for God. Nevertheless, there were men who refused simultaneously the breach with Rome and violence. They were Christians whose exclusivism was to refuse violence; intolerants of intolerance who, because they took refuge in Divine Providence, accepted the idea of coexistence with alterity, in the hope that God, reconciled with his people, would give them back his love and would reunite them in a single faith.

GIUSEPPE MARCOCCI
Inquisition, Jesuits and New-Christians in Portugal in the XVI century.

Written from material gathered from archive research done both in Portugal and in Rome, this essay deals with the controversial relationship between the Company of Jesus and the Portuguese Inquisition during the XVI century. It was a rather complex relationship, difficult from the beginning because of the position taken by the Jesuits on the issue of the New Christians, the main victims of the Holy Office. It is a history made of surprising collaborations and alliances but also made of open and even violent conflicts, an apparent reflection of the tensions and the different tendencies present within the Portuguese Church and society.

STUART SCHWARTZ
"To each his own law": popular expressions of tolerance in the Hispanic World (1500-1700).

Among the propositions that were prosecuted by the Inquisition in the Hispanic world was the idea that "each could be saved in his own law," that is, a questioning of the exclusive validity of the Church. The theological debate on this issue was old but the concept was widely held by both Old and New Christians based on pragmatic rationalizations that implied religious tolerance, relativism or indifference. The idea that each person could find their own path to salvation was eventually extended from the three monotheistic faiths of Iberia to Protestants and eventually even to the peoples of the Americas.

VÍTOR NETO
Minorities and the limits of tolerance in Portugal (XIX - XX centuries).

In Portugal, during the nineteenth and the twentieth centuries, the Catholic Church's exclusivism left little room for minorities. Up until the 1st Republic the religious state restrained the proselytizing activities of reformed denominations. After October the 5th 1910, religious freedom facilitated the development of minority churches. During Salazar's regime, however, the cause of religious difference was disrespected by the intolerance of conservative clergy, anti-protestant bishops, and the surveillance of the political power. Contrary to the opinion of some scholars, the last two centuries' historical reality shows that, actually, there were limits to the tolerance towards religious minorities, thus stopping true religious freedom from becoming a reality.

ANTÓNIO SOUSA RIBEIRO
The limits of tolerance - the "lessons" of the Holocaust.

After a brief survey of some of the ambiguities inherent to the notion of tolerance, the article focuses on the subject of the Holocaust and on the problem of testimony. Drawing upon some of the literature written by survivors, it is argued that it is inadequate to extract from the experience of the Nazi concentration camps a lesson of tolerance; one finds that for an identity based on the memory of extreme evil, the question of the limits of tolerance and, indeed, of the impossibility of tolerance is an essential component. Instead of tolerance as an empty universal, what is required is an ethics of mutual recognition based on a full scale concept of citizenship.

RUI BEBIANO and ALEXANDRA SILVA
"Carta a uma jovem portuguesa": polemic and reconfiguration of the feminine.

In 1961, an "open letter" was published in Coimbra. It dealt with the place and role of the young woman within the youth and student community. The "letter" provoked huge polemic, of which echoes can still be heard today. The dispute was actually between antagonistic and mutually exclusive ideas about women's political and social role in society. Taking place at a time when democratic debate did not exist at all, this controversy was characterized by a high degree of extremism in view-points and attitudes.

MÁRIO MATOS E LEMOS
Soviet Union: the alternative information.

The restrictive conditions to which the soviet press - in the sense of mass media - was always submitted are well-known. Less known is samizdat , a word used to define the manuscripts put into circulation clandestinely intending to break the informative monopoly of the State. The concept already existed, but the word samizdat is written for the first time in May 1967. Until Stalin's death clandestine communication is not very significant, but, since 1954, after Khrushchev's speech condemning Stalin's policy, anthologies of poetry and literary journals, manuscripted or typed, then novels, as Pasternak's Dr. Zhivago , began circulating, specially in the universities. Later, intend to counter the internal information politics, emerged periodical samizdat , of which the probably most important is the Chronicle of Current Events , first edited in 1968, which had all the characteristics of a periodical.

JOÃO LUÍS LISBOA
To read with whom and (with) when. (Several Camões).

Os Lusíadas , as other texts do, works on a heritage, becoming, gradually, the main reference for those who write and read in Portugal, until it is assumed itself as a classic. This article follows some reasons, values, tensions, topics of two and a half centuries during which Camões and his work were discussed. In each moment one reads whatever makes sense, not as a completely new text, but rather as the possibility of redoing the relationship between past and present.
Two problems are underlined here. The first problem is the fact that a book like this, a "classic", is not a consensual text. It generates conflict and therefore, it also generates exclusion. The second problem is in what way a text "remains" and passes through times and discussions. These two problems are put together as the process of appropriation of what is understood as a community heritage runs.

JOÃO MADEIRA
Bolshevization, clandestine party workers and the Portuguese Communist Party identity.

The body of underground part workers made up the backbone of the PCP during the years of illegality under the "Estado Novo" (New State). The vertical mobility in the party organization, the selection criteria, the tensions between the norm and reality, shaped those people. They became a very efficient interface between the small core of leaders and the common party members, holding a not insignificant symbolic power.

C. BERMEJO BARREIRA
An Essay on History considered as Poetry.

This essay intends to define History as an interaction of three elements: description, evocation and expression. This three elements should interact and combine without any of them overwhelming the remaining two. In the same sense, History should be considered as a synthesis of the law of three stages proposed by Comte.