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Toleration in religion was one of the great rights of man, and a man ought never to be deprived of what was his natural right.
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Speech in the House of Commons (19 April 1791), quoted in J. Wright (ed.), The Speeches of the Rt. Hon. C. J. Fox in the House of Commons. Volume IV (1815), p. 192.

 

Charles James Fox

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Locke denies toleration to those who entertain opinions contrary to those moral rules necessary for the preservation of society; as for instance, that faith is not to be kept with those of another persuasion, … that dominion is founded in grace, or who will not own & teach the duty of tolerating all men in matters of religion, or who deny the existence of a god (it was a great thing to go so far—as he himself says of the parliament who framed the act of toleration … He says 'neither Pagan nor Mahomedan nor Jew ought to be excluded from the civil rights of the Commonwealth because of his religion.' Shall we suffer a Pagan to deal with us and not suffer him to pray to his god? Why have Christians been distinguished above all people who have ever lived, for persecutions? Is it because it is the genius of their religion? No, its genius is the reverse. It is the refusing toleration to those of a different opinion which has produced all the bustles and wars on account of religion. It was the misfortune of mankind that during the darker centuries the Christian priests following their ambition and avarice combining with the magistrate to divide the spoils of the people, could establish the notion that schismatics might be ousted of their possessions & destroyed. This notion we have not yet cleared ourselves from.

 

Thomas Jefferson

 

There were various kinds of direct action in the nineteen-sixties: the Civil Rights movement, in which minorities realized that nobody would do anything for them, that they had to do things for themselves; the women's movement, in which women realized they themselves had to do something about their rights; the environmental movement; and other social movements. The point is that people could not get what they wanted through the system — they had to get it directly. It is no wonder that what began as an idealistic concern for those who were deprived of their rights led to a great deal of selfishness by those who were not deprived. And here lies the affinity between the radicalism of the nineteen-sixties and the conservatism of the nineteen-eighties. Both grew from the same soil: They are different responses to the same problem.

 

Charles A. Reich

 

That which has no existence cannot be destroyed — that which cannot be destroyed cannot require anything to preserve it from destruction. Natural rights is simple nonsense: natural and imprescriptible rights, rhetorical nonsense — nonsense upon stilts. But this rhetorical nonsense ends in the old strain of mischievous nonsense for immediately a list of these pretended natural rights is given, and those are so expressed as to present to view legal rights. And of these rights, whatever they are, there is not, it seems, any one of which any government can, upon any occasion whatever, abrogate the smallest particle.

 

Jeremy Bentham

 

That religion in which I must know in advance that something is a divine command in order to recognize it as my duty, is the revealed religion (or the one standing in need of a revelation); in contrast, that religion in which I must first know that something is my duty before I can accept it as a divine injunction is the natural religion. … When religion is classified not with reference to its first origin and its inner possibility (here it is divided into natural and revealed religion) but with respect to its characteristics which make it capable of being shared widely with others, it can be of two kinds: either the natural religion, of which (once it has arisen) everyone can be convinced through his own reason, or a learned religion, of which one can convince others only through the agency of learning (in and through which they must be guided). … A religion, accordingly, can be natural, and at the same time revealed, when it is so constituted that men could and ought to have discovered it of themselves merely through the use of their reason, although they would not have come upon it so early, or over so wide an area, as is required. Hence a revelation thereof at a given time and in a given place might well be wise and very advantageous to the human race, in that, when once the religion thus introduced is here, and has been made known publicly, everyone can henceforth by himself and with his own reason convince himself of its truth. In this event the religion is objectively a natural religion, though subjectively one that has been revealed.

 

Immanuel Kant

 

Our legislators are not sufficiently apprized of the rightful limits of their power; that their true office is to declare and enforce only our natural rights and duties, and to take none of them from us. No man has a natural right to commit aggression on the equal rights of another; and this is all from which the laws ought to restrain him; every man is under the natural duty of contributing to the necessities of the society; and this is all the laws should enforce on him; and, no man having a natural right to be the judge between himself and another, it is his natural duty to submit to the umpirage of an impartial third. When the laws have declared and enforced all this, they have fulfilled their functions, and the idea is quite unfounded, that on entering into society we give up any natural right.

 

Thomas Jefferson