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Correlational studies supporting the link between learners’ multiple intelligences and their learning are superseded by interventionist attempts to explore direct applications of Multiple Intelligence (MI) Theory in language teaching and learning. This quasi-experimental study examined the extent to which engaging ELT major university students in writing tasks, compatible to their dominant intelligences, might enhance the accuracy, organization, and fluency of their writing. The participants were 64 male and female English major sophomores. They were in three intact classes, randomly assigned to a control no task (NT) group, a task-supported (TS) group, and an MI-oriented task (MIT) group after their initial homogeneity was assessed. The fifteen-session treatment comprised pre-writing brainstorming activities in the NT group and a set of pre-writing tasks performed by the TS group. In the MIT group, however, individuals with the same dominant intelligences were grouped together to perform tasks that were compatible with their dominant intelligences. The one-way ANOVA analysis of the research data obtained from the post-test writing scores revealed that the MIT group surpassed the other groups in accuracy, fluency and organization. The findings underscore the necessity of taking learners’ intelligences into consideration as a criterion for task selection and offer important pedagogical implications for teaching writing.

It is widely accepted that the freedom to practice one's religion, and to live according to one's religious beliefs, is a basic human right, and the key to peaceful coexistence among religious communities and among nations. In my paper I will focus on the problems that arise when sincerely held religious beliefs come into conflict with the rights of others. Recently in the United States, two such situations have received widespread attention. One case involves pharmacists who refuse to fill prescriptions for birth control pills, because they believe that the use of certain kinds of contraception violates their Christian religious beliefs. The other case involves Muslim taxicab drivers who refuse to transport passengers carrying alcohol for similar reasons. In response to such conflicts, religious tolerance is often embraced as a solution. In western society, the ideal of religious tolerance can be traced back at least to John Locke, and received considerable attention in the work of political philosopher John Rawls. In recent years, tolerance has been embraced as a public value through programs that teach tolerance in public schools. But the ideal of tolerance has also come under criticism from theorists such as Wendy Brown, professor of political science at the University of California at Berkeley, and author of <em>Regulating Aversion: Tolerance in the Age of Identity and Empire</em> (Princeton University Press).  Brown argues that tolerance is “an impoverished and impoverishing framework through which domestic, civil and international conflicts and events (are) formulated... The experience of being tolerated is inevitably one of being condescended to, of being forborne. The object of tolerance is constructed as marginal, inferior, other, outside the community, in some relation of enmity with the community.” Moreover, as the legal scholar Stanley Fish has noted, the doctrine of tolerance “legitimizes, and even demands, the exercise of <em>in</em>tolerance, when the objects of intolerance are persons who, because of their over-attachment to culture, are deemed incapable of being tolerant.”  What implications do these critiques of tolerance have for how we should address real-life cases of conflict between religious beliefs and the rights of others? “Obviously” as Wendy Brown points out, “it is always better to be tolerated than not, if those are the choices.” But I believe that there are possibilities that go beyond tolerance, that are based on dialogue. The importance of dialogue has been stressed by thinkers including Mohammed Khatami, and philosopher Kwame Anthony Appiah of Princeton University, author of <em>Cosmopolitanism: Ethics in a World of Strangers </em>(W.W. Norton).  I will argue that productive dialogue between different cultures, or even between different segments of a culturally diverse society, requires more than just reasoned argument. Rather, it requires a deeper conversation that develops an understanding of each other’s history and everyday life and strives for a level of mutual trust and respect. In my conclusion, I will discuss the ways in which this kind of dialogue between faiths can contribute to the cause of peace.