This is the English translation of a book originally published in France in 2016 and now endowed with a new introduction and an epilogue addressed to an American audience. The book is divided into two distinct and uneven sections, each of five chapters. The first five chapters survey the philosophy of tolerance in Locke, Bayle, and Voltaire and identify various regimes of tolerance in Colonial America, the Ottoman Empire, and the Venetian Republic. This part is mildly interesting but of limited relevance to the main argument, and all the early modern primary sources are cited from secondary works, which is the method of a journalist rather than a historian. The book gets to the heart of the matter in chapter 6, entitled “On Blasphemy,” which is devoted to the Salman Rushdie affair as well as to the crisis provoked by the caricatures of Muhammad that culminated in the terrorist attack on the journal Charlie Hebdo. The author sees in these contemporary controversies an anachronistic resurgence of the will to punish blasphemy, which he blames on Islam. In the second part of his work, chapters 6 to 10, the author is most interested in case studies that test the limits of tolerance and blur the distinction between free speech and hate speech. He is a very clever and attentive reader of current events, and he usefully contextualizes the examples he compiles from Western Europe and America. Chapters 7 through 9 survey the various exemptions granted or denied to religious minorities by Western judicial systems and the controversies that have arisen over the public display of religious symbols. Chapter 10 compares the limits of tolerance, in the sense of unrestricted freedom of speech and assembly, in the United States, France, and Germany. The epilogue revisits two incidents that hit the headlines after the French edition of the work came out: the Unite the Right riot on the campus of the University of Virginia and the rather tamer controversy over the use of so-called “burkinis” on the Côte d'Azur. Perhaps the author's most prescient case study involves religious exemptions from vaccination, which he touches on briefly in chapter 7. In an era of pandemic, such cases may well define the new limit to tolerance (or the new confusion between tolerance and extinction). In fact, America is now experiencing a grave crisis caused by people who refuse to accept any restrictions of their behavior in the name of public safety, and the same phenomenon seems to be manifesting itself in the right-wing demonstrations taking place in Germany and elsewhere. This sort of aggressive selfishness is not a form of religious dissidence that tests our tolerance but rather a blatant rejection of social cohesion. In effect, the subject matter of this book has been overtaken by events, and this is always the weakness of books on current events, which do not stay current. When the author proclaims in conclusion that “armed fanaticism remains the basic obstacle to tolerance and freedom of expression” (206), he is thinking of radical Islamists and I am thinking of white supremacist militias and Donald Trump. Religion is but one basis of identity and one source of identity politics, but there are even more primitive and more strident forms of identity that are now asserting themselves in defiance of democratic norms. In a way, there is something naïve and nostalgic about the author's melodramatic anxieties. It's like worrying about an earthquake in California while the whole state is burning down.