Dr. Purnima Das
Assistant Professor, Department of Philosophy, Maynaguri College, Maynaguri, Jalpaiguri, West Bengal- 735302
E-mail: purnimadas88199@gmail.com
Issue: Volume 2 No. 2 (June 2026) Anubodhan
Received: 23 June 2026 / Accepted: 30 June 2026 / Published: 30 June 2026
DOI: https://doi.org/10.65885/anubodhan.v2n2.2026.078
Abstract
From the perspective of traditional ethics, the concept of tolerance (titikṣā or sahiṣṇutā) holds a position of high moral significance. Ethical systems, both Western and Indian, consider tolerance a cardinal virtue. In societies rooted in these traditions, individuals who embody tolerance are often revered as noble or virtuous.
In Indian philosophy, particularly within the teachings of the Bhagavad Gītā, tolerance is regarded as an essential quality for self-realization and spiritual progress. For instance, in Bhagavad Gītā 2.14, Lord Krishna advised Arjuna on tolerance. This verse recommends titikṣā (forbearance or tolerance) in the face of changing pleasures and pains, reinforcing its ethical and spiritual value.
Furthermore, the renowned Bengali mystic and spiritual teacher Sri Ramakrishna Paramahamsa emphasized the practical importance of tolerance in daily life. According to The Gospel of Sri Ramakrishna, it is stated: “The more a man develops the quality of forbearance, the longer he lives.” This assertion connects tolerance not only with excellence but also with longevity, suggesting a psychosomatic or spiritual benefit.
In the framework of Kantian ethics, tolerance is not simply a matter of emotional patience or pragmatic coexistence. Rather, it is a moral obligation rooted in Kant’s foundational concepts of autonomy, rationality and the moral law.
The ethics of care, developed primarily by feminist philosophers, offers a rational and contextual approach to moral reasoning that contrasts with traditional rule-based ethics like Kantianism or Utilitarianism. In this view, tolerance is understood not as abstract impartiality, but as a practical, relational responsibility emerging from empathy, attentiveness and responsiveness to the needs of others.
Thus, classical Indian philosophy, spiritual teachings, Kantian ethics and Ethics of Care advocate tolerance as an ethically valuable and practically beneficial trait, essential for cultivating inner peace and societal harmony.
Key Words: Titikṣā, Kṣamā, Cardinal Virtue, Empathy, Societal Harmony.
How to cite: Das, P. (2026). Tolerance as a Value: An Ethical Perspective. Anubodhan, 2(2), 191–196. https://doi.org/10.65885/anubodhan.v2n2.2026.078