tag:blogger.com,1999:blog-35592135209351774482024-02-06T23:41:06.067-08:00The Owl: George Grant JournalGeorge Parkin Grant (1918-1988): political and religious philosopher, public intellectual,
and one of the most influential Canadian thinkers of his age, Grant was a Christian and a Platonist who always thought
of philosophy in terms of its Greek root words that mean "love of wisdom." (William Christian)Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.comBlogger61125tag:blogger.com,1999:blog-3559213520935177448.post-64518644191486604732017-07-18T16:30:00.004-07:002017-07-18T16:31:00.475-07:00Grant and Nietzsche-Heidegger: aus-einander-setzuni - Ron Dart<blockquote class="tr_bq">
<span style="font-family: "arial" , "helvetica" , sans-serif;">I spend a great deal of life reading Heidegger. He is the greatest philosopher of the modern era… He is, of course, an ultimately modern philosopher & if I can summon the courage I would like to write an account of why his criticism of Plato is not true.</span><br />
<div style="text-align: center;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">George Grant to Peter Self, 1987</span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif;">
</span></blockquote>
<h2 style="color: #282828; font-family: Geneva, Arial, sans-serif; font-weight: normal; margin-bottom: 10px; margin-top: 10px;">
I The Dilemma</h2>
<span style="color: #282828; font-family: "geneva" , "arial" , sans-serif;">I have had an interest in Friedrich Nietzsche and Martin Heidegger for many a decade, and I have had the good fortune to spend time at Nietzsche’s home in Sils Maria in the Engadine Valley in Switzerland. I have also lingered at Heidegger’s Hut (where he brought some of his finer students) at Todtnauburg south of Freiburg (where Heidegger taught for many years) in Southern Germany. I have trekked most of the trails Nietzsche did in the mountains in the Engadine and sat where he had his epiphany of the “eternal recurrence of the identical”. I have rambled round the upland ridge above the Hut and walking path where Heidegger often walked with peers and students. I have done my best to read much of Nietzsche and Heidegger’s writings (most in English, some in German) and various commentaries on both men (given their boosters and knockers). I have also been fortunate to read most of George Grant’s published (and unpublished writers) in which he engages Nietzsche and Heidegger and ponders their appeal and limitations. This short article, for the most part, lights down on Grant’s read of Nietzsche and Heidegger and reflects why, by day’s end, he parted paths with them and viewed Plato (and Platonic Christianity) as a sounder waymark and pathfinder than Nietzsche and Heidegger’s read of Classical Greek philosophy, tragic literature and the meaning and ongoing significance of philosophy.</span><span style="color: #282828; font-family: "geneva" , "arial" , sans-serif;"> </span><br />
<br />
<span style="font-size: large;"><a href="http://www.clarion-journal.com/" target="_blank">CLICK HERE to continue </a></span>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-6972529512235426412016-10-17T11:03:00.001-07:002016-10-17T11:03:31.351-07:00Review of Ron Dart's "North American High Tory Tradition" by Cameron Lesage<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">The <i style="mso-bidi-font-style: normal;">North American High Tory Tradition </i>(2016), by Professor Ron Dart,
is an appeal to North Americans to remember an aspect of their collective
history that has too often been forgotten, or misunderstood and caricatured.
This book is an expansion (seemingly limited to the preface, forward, and
introduction) into the American context that was only hinted at earlier in <i style="mso-bidi-font-style: normal;">The Red Tory Tradition: Ancient Roots, New
Routes </i>(1999), <i style="mso-bidi-font-style: normal;">The Canadian High Tory
Tradition: Raids on the Unspeakable </i>(2004),<i style="mso-bidi-font-style: normal;"> </i>and <i style="mso-bidi-font-style: normal;">Keepers of the Flame</i>
(2012). For it is thanks, in part, to those Loyalists who journeyed to Canada
from the burgeoning republic that the Tory touch has survived. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">The book itself is divided into five
sections. Section I is a plea to Canadians to turn to Canadian thinkers in order
to avoid colonialism. Section II is an introduction to the history of Canadian
Conservatism. Section III is an introduction to George Grant and his thought.
Section IV is a discussion of the Red/High Tory response to liberalism. The
final section, Section V discusses the Anglican tradition in the Canadian
context, its interactions with Red/High Tories and Eastern Orthodoxy, as well
as Grant's engagement with Orthodoxy.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">At first glance, this book seems
like yet another carbon-copy re-iteration of Dart's Red/High Tory thesis. However,
upon engaging the text, one finds that this is not the case. Firstly, the more
literary element of High/Red Toryism (Livesay, Fiamengo, Acorn, etc.) has been
left out to allow, one would assume, a more focused political and theological
discussion.</span></div>
<a name='more'></a><br />
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "times new roman"; font-size: 12pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span style="font-family: "times new roman"; font-size: 12pt;">Secondly,
Dart has dug deeper in each and every essay, introducing new details not found
in the previous three books, which serve to broaden the reader's understanding.</span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">One of the most important additions
is the discussion of George Grant and Robert Crouse. In this instance, which is
rare for Dart, Crouse is held higher as an example than Grant. Previously,
there was a tendency in Dart's work to champion Grant while allowing little
room for critique. Or, perhaps, there is nuance in Dart's portrayal due to the distinct
vocational differences of the two men - Grant addressed the modern public in a
way that Crouse did not; Crouse appealed to the Church in a way Grant did not. This
is one example of Dart's work that has become more nuanced and subtle.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">Another welcome addition is the
chapter relating Grant to John Milbank and Radical Orthodoxy. Dart sees much
goodness in Milbank and Radical Orthodoxy, and it is encouraging to note that
Grant is being read more often. However, Dart emphasizes that Grant must be
read carefully and considerately so that he cannot be mistaken for a classical
liberal.<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><span style="mso-tab-count: 1;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">The most important addition, which
adds theological depth and breadth, is the dialogue between Anglicanism and Orthodoxy.
For example, Dart relates Grant's interaction with Eastern Orthodoxy and the
possibilities for mutual enrichment and ecumenical dialogue. Of utmost
importance in this section is Dart's appeal to those turning to the Great
Tradition of the Western world, whether they be Orthodox, Roman Catholic,
Anglican, or Evangelical; Dart urges those who return to the sources to avoid
the un-reflective acceptance of republicanism, or classical liberalism, as the
only alternative to post-modern liberalism.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">As alluded to above, it seems that
more and more people in the contemporary world are turning to the Great Western
Tradition and/or Red/High Toryism. There is much good in this turn, but as Dart
states continually, the way in which this is done makes for much difference. This
appeal to careful consideration is an example of both the strength and weakness
of Dart's approach.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">The great strength of Dart's
presentation of High Toryism is his Socratic method. There is a refusal
throughout his work to address specific issues: Dart insists upon returning to
principles, rather than appealing to various hot-button issues. Instead of
providing answers that might feed a hungry soul for a time, Dart urges his
readers to come to their own conclusions. Therein also lies the weakness of
Dart's approach.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">There are those who may ask why Dart
does not do much of the intellectual, academic work that he urges others to
complete. The academy wants focused, specific, exhaustive, deep as a mine
shaft, but narrow as a toothpick work, and Dart resists. The goal of Dart's
work seems to centre on sparking a flame in those whose hearts are receptive. However,
if the work only remains at the level of principle, and is not expanded,
"the much larger swim and deep dive to find the pearls is yet to be
done" (154). Perhaps this is not Dart's vocation, nor his role to play,
but <i style="mso-bidi-font-style: normal;">The North American High Tory
Tradition </i>is a step in the right direction.<i style="mso-bidi-font-style: normal;"> </i><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal;">
<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">Further steps in the right direction
are needed. The turn southward that this book represents lends credence to the
potential contemporary relevance of pre-Revolution thought for the United
States. Can such a turn be a way for the United States to right its ship of
state?But, Dart would be the first to admit the fact that the Red/High Tory
discussion needs also to be expanded into the French-Canadian and aboriginal
contexts in Canada. It could also be said that there is a need in Europe to
return to a Classical, paleo-conservative understanding. Dart's role, more
often than not, of solitary keeper of the flame of Canadian, Anglican, Red/High
Tory, Classical, Platonic conservatism means that anything more is asking much.
There are many fires to tend.</span></div>
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<span lang="EN-CA" style="font-family: "times new roman"; font-size: 12.0pt;">This is more than an appeal to North
Americans to remember what was forgotten. The road ahead is no easy task for
those heeding Dart's call to re-think the <i style="mso-bidi-font-style: normal;">vita
activa </i>and re-affirm the <i style="mso-bidi-font-style: normal;">vita
contemplativa</i>. The intentional adoption of a worldview so diametrically
opposed to the present ascendancy of liberalism in all its forms will not
survive half-measures. At its darkest, it is the death of ego, the dark night
of the soul, the total re-examination of the meaning of self/Self. At its
brightest, it is true liberation, true freedom, true divinization, true
humanity.</span><span lang="EN-CA" style="font-family: "times new roman"; font-size: 14.0pt;"><o:p></o:p></span></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-85011904286696658602016-10-12T07:57:00.000-07:002016-10-20T15:46:52.394-07:00Review of Ron Dart's "The North American High Tory Tradition" - by Barry K. Morris<div class="separator" style="clear: both; text-align: center;">
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A Review of Ron Dart’s <i style="mso-bidi-font-style: normal;">The
North American High Tory Tradition</i>, N.Y.: American Anglican Press, 2016,
337 pages. <o:p></o:p></div>
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By Barry K. Morris, minister with the Longhouse Council of
Native Ministry, Vancouver, BC (and author of <i style="mso-bidi-font-style: normal;">Hopeful Realism in Urban Ministry</i>, 2016)<o:p></o:p></div>
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Ron Dart’s new book is mammoth in scope and, for one relatively
unfamiliar with his governoring “<i style="mso-bidi-font-style: normal;">high</i>-ness”
theme, daunting to read. <span style="mso-spacerun: yes;"> </span>Thankfully, his
writing is clear, comprehensive, cogent, at points compassionate, cleverly
polemical, and for I, (almost) consistently convincing.<o:p></o:p></div>
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One looks for some hints of familiarity, something and
someone gratefully to attach to like a George Grant or a Charles Taylor. On the
latter, there is a sensible and rather daring critique of an otherwise hard to
dispute political philosopher; few seemed to have challenged Taylor and Dart’s constructive
remarks deem Taylor to be unduly wedded to the modernity of the reigning status
quo. Doubtlessly, some would quarrel with this<b style="mso-bidi-font-weight: normal;">. </b>On Grant, there is a whole section III, dedicated to sound
explications of what is Dart’s favourite Canadian political and, spiritual thinker.
There are another six chapters where Grant is specifically associated and
analyzed with others (Stephen Leacock being a favourite, as in 3 chapters and
reminiscent of other Dart books like <i style="mso-bidi-font-style: normal;">The Eagle and the Ox</i>, 2006). Grant has got to be Dart’s number one nominee for
the Canadian if not North American “public intellectual.” No surprise thus that
the book’s last sentence ends with “… George Grant has pointed the way to … an
ennobling place to live, move, and have our being” (277, cf. 160 “We are in
desperate need of more George Grant in Canada at this time of distorted<span style="mso-spacerun: yes;"> </span>understanding…May the hard work of Grant bear
much counter-culture fruit in the future….”). Mind you, there is in Grant’s
spirituality potentially poignant reflections on that sense of the <i style="mso-bidi-font-style: normal;">Whole </i>that are omitted in Dart’s book;
this still yearns to be explicated [Grant hinted in <i style="mso-bidi-font-style: normal;">English-Speaking Justice</i> (1974) and interviews with David Cayley’s <i style="mso-bidi-font-style: normal;">George Grant in Conversation </i>(1995)].</div>
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One also thanks Dart’s willingness – albeit, sparsely – to
write personally (the introduction and closing chapter are nuggets). One
further looks for quotable quotes and here, there are plenty. There is a
helpfully opening perspective in the book’s introduction: “…. to introduce the
reader to the deeper philosophical prejudices and principles of Toryism
(liberalism has its own principles and prejudices) and the consequences of
banishing such a way of thinking and being from the public square” (xxiii). “Commonweal”
and “commonwealth” come into timely play (and remind me of the best of the old
CCF and even aspects of the NDP and the Greens). This goes on to include a bold,
compact summation of the “Tory Manifesto”. Along with a later, critical
summation of liberal principles (Chapter 16’s “The Matrix of Liberalism” and
its six conflicting caveats), Dart helpfully provides a well written chapter
called (and worth the price of the book) “The Tory Anglican Way and The
Anglican Church of Canada” (Ch. 24). Along with its virtual twin chapter 19 of
“The Anglican Tradition and the Red Tory Way”, Dart conveys a whole lot of history,
political philosophy, Church politics, and <i style="mso-bidi-font-style: normal;">inter
alia</i>, contemplative spirituality (being a virtual Merton-ian, how could he
resist, but again, he discerns Canadian parallels in Grant and the Anglican
tradition). There is this choice summation of a lot of political history
expressed (a bit too) compactly, as “…. just as the spirit of <span style="mso-spacerun: yes;"> </span>historic religion needs the ship of
institution to carry it through time, so the (red or classical) Tory vision of
politics needs the ship of political party to bring the political vision into
being” (xxviii). And, in the concluding section of the book (I advise reading it
earlier than later), Dart waxes eloquent tying the personal with the political,
the spiritual with the societal, and the critical with the constructive.<o:p></o:p></div>
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Perhaps the heart of the book is Dart’s enduring and thus familiar
engagement of what “red” means, which is exposited in taking seriously the
popular adage that the Anglican church is the conservative party at prayer [cf.
ambiguously, the “United Church of Canada is (or was) the NDP at prayer”].
“Red” or “high” or even “classical”– “deep” is also a candidate -- is deftly
propounded as the radical heart beat of the conservative heritage <i style="mso-bidi-font-style: normal;">and</i> creatively twinned with the roots of
the Anglican heritage. Put otherwise and commending chapter 19, above, in
Dart’s words: it is nuanced and complex, in need of clarity, and in earnest conversation
with the best of socialism assuming a critique of liberalism. Here Dart succinctly
summons Gad Horowitz as a conversation partner. I was impressed with this
skillful inter-weaving of red, radical, or classical toryism with deep aspects
of the leftist traditions and again, a link to what follows in the book,
namely: more feasting on George Grant. This is not surprising, given Dart’s
almost magnificent obsession with the promising contributions of Grant. I am
not aware of a Dart-authored volume without Grant being provocatively evoked
and heartily commended (in balance with the head and soul). Dart’s specific
writings on Merton and the Beatitudes seem mild exceptions.<o:p></o:p></div>
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There was a time when I felt convinced that it was roughly
sufficient that there be the chief regulative principles of liberty and
equality for thinking of and acting for the sake of social justice, and herein
I followed my favourite theologian/social ethicist, Reinhold Niebuhr. But then
I read that Niebuhr and his successors also espouse <i style="mso-bidi-font-style: normal;">order</i> along with <i style="mso-bidi-font-style: normal;">liberty and
equality</i> – and we could add <i style="mso-bidi-font-style: normal;">forbearance</i>
or with Hannah Arendt and biblical faith, <i style="mso-bidi-font-style: normal;">forgiveness</i>.
All of this, but especially the emphasis on “order” (in creative balance with
freedom and equality), Dart assures us we find in Grant and in turn, his rich associations
with the best of red or classical toryism and, in the end, the Anglican
traditions (especially, again, the Dart aspired “high” Anglo-Catholic tradition).
Thankfully, I was prepared for this, due to the late Kenneth Leech’s writings
and Vancouver downtown eastside’s St. James Anglican Church’s early
contributions and enduring participation in the broad-based community
organizing of the Metro Vancouver Alliance -- with apparently few “low
Anglican” parishes involved which supports Dart’s working thesis. <o:p></o:p></div>
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Are there any flaws or shortcomings in the book? I barely think
of three mild ones and look for other forthcoming reviews’ critiques. One is
that the cogent preface to the volume remains un-authored. A second minor modification would be
Dart’s lament that in a previously <i style="mso-bidi-font-style: normal;">Athens
and Jerusalem</i> edited volume, George Gant and Charles Taylor were not engaged
together in an essay, when he himself had given these two a nodding treatment
(p. 21). The third is the occasional repetitious nature of NAHTT inasmuch as
Dart’s mentorship from and virtual evangelizing of Grant means that it is
irresistible to work in aspects and layers of Grant’s thinking and, for many of
us, neglected spirituality. In many ways, the book is a commendable example of
what the late Baptist theologian/social ethicist, James McClendon, Jr., calls
“biography as theology”. I would have also appreciated more references to
Merton (there are six) due to the above involvement of Dart in this monastic’s
rich legacy and ongoing Merton Societies. I have been assisted by Dart’s “practical
theology” clarifications on Merton when the latter prophetically critiqued
societal and global situations (via the reductionisms of militarism, racism,
classism, sexism, ethnocentrism, ecocide, et al.). But Dart aptly notes that
between the general and the specific there is an animating need for mediating
structures and institutions, such as actual political parties – and I would add,
meaningful, membership-rooted community organizations. In our era of desperate
fragmentation and dislocation, these loyalties are challenging to make and
difficult to stay with! This is where Dart’s interdisciplinary studies, writing
and teaching – commingled with avocations such as mountain climbing, corporate
worship, and music appreciation, with the creative inspiration no doubt of his
musician and composer wife, Karen -- all come into creative play. There is <i style="mso-bidi-font-style: normal;">much</i> to glean in this book and I have
barely scratched the surface. If this is not Dart’s <i style="mso-bidi-font-style: normal;">magnum opus</i>, then I have to wonder what possibly next? I dare that he
presses to engage the pragmatic nature of how the above can indeed be constructively
organized, critically sustained, and Grant-rooted, spiritually grounded.<o:p></o:p></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-57052545719428186592016-01-15T12:24:00.001-08:002016-01-15T12:24:47.637-08:00George Grant and Robert Crouse: Prophetic Tories - by Ron Dart<div style="padding-left: 30px;">
Robert D. Crouse represents that paradigm of those catholic of scholars, whose investigations of the Christian tradition have consistently shown courageous sensitivity to its complex origins and trajectories from late antiquity to our present. </div>
<div style="padding-left: 30px;">
</div>
<div style="padding-left: 30px;">
- Robert Dodaro (OCA) Instituto Patristico Augustinanum <em>Divine Creation in Ancient, Medieval and Early Modern Thought: Essays Presented to the Rev’d Dr. Robert Crouse </em>(2007)<em> </em></div>
<div style="padding-left: 30px;">
<em></em> </div>
<div style="padding-left: 30px;">
George Grant has been called Canada’s greatest political philosopher. To this day, his work continues to stimulate, challenge, and inspire Canadians to think more deeply about matters of social justice and individual responsibility.</div>
<div style="padding-left: 30px;">
<br /></div>
<div style="padding-left: 30px;">
<em>- Athens and Jerusalem: George Grant’s Theology, Philosophy, and Politics </em>(2006)<em> </em> </div>
<h2>
I. Introduction </h2>
<a class="asset-img-link" href="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b8d1924acc970c-pi" style="float: right;"><img alt="Crouse_robert" class="asset asset-image at-xid-6a00d834890c3553ef01b8d1924acc970c img-responsive" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b8d1924acc970c-500wi" style="border: 5px solid #FFFFFF; margin: 0px 0px 5px 5px;" title="Crouse_robert" /></a>There can be little doubt that George Grant (1918-1988) and Robert Crouse (1930-2011), for different reasons, were two of the most significant Canadian Anglican intellectuals of the latter half of 20<sup>th</sup> and first decade of the 21<sup>st</sup> century. Grant was a public intellectual in a way Crouse never was, but Crouse had a depth to him (in his many probes into the Patristic-Medieval ethos) that Grant did not. Grant challenged the ideological nature of liberal modernity at a philosophical and political level in a way Crouse never did, but Crouse, in a detailed and meticulous manner, articulated and enucleated the complex nature of the Patristic-Medieval vision in a way Grant did not. Both men were deeply concerned about the passing away of a more classical vision of the soul, church and society and both attempted to retrieve the discarded image. Crouse was much more of an Anglican churchman than Grant, but Grant engaged the larger public square in a way Crouse never did.<br />
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I have been fortunate, over the last few decades, to do in depth work on George Grant and I have many a letter from Sheila Grant (George’s wife) on life at Dalhousie-King’s (where George began and ended his academic life). I also have many a letter from Robert Crouse, many a fond memory of visits with Robert (some fine photos also) when in Nova Scotia or when Robert visited the West Coast (Robert bunked in at our home). My interest, therefore, in the Anglican life and writings of George Grant and Robert Crouse is both of some academic interest but also of a personal nature. Hopefully, this essay will embody and reflect both these approaches. <br />
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<h2>
II. Professor-Student </h2>
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The Anglican theologian that most impressed Grant was undoubtedly Austin Farrar.</div>
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- Robert Crouse (personal letter: March 3 1997)</div>
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Austin Farrar taught Grant a lot when they were at Oxford, more than C.S. Lewis.</div>
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- Sheila Grant (personal letter: August 18 1998) </div>
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George Grant began his academic life (after completing a PHD at Oxford) in the late 1940s at Dalhousie University in the philosophy department. It would be somewhat remiss to ignore the fact that Austin Farrar (certainly one of the most important Anglican theologians of the 20<sup>th</sup> century) had a significant role to play in Grant’s faith journey. Grant’s PHD, in many ways, bridged the often contentious divide between theology and philosophy, and his friendship with James Doull (Classics at Dalhousie) introduced Grant to a much deeper and fuller read of Plato. The complex combination, in Grant’s journey, of Farrar and Doull (the lasting impact of Farrar would go deeper and endure longer than Doull) did much to shape and inform Grant’s budding faith pilgrimage. It is significant, and rightly so, that, in recent years, more and more attention is being paid to Ferrar (who was also a close friend of C.S. Lewis—Lewis had quite an impact on Grant, also). Grant did, though, in the late 1940s-early 1950s, in many ways, recognize Doull as his guide into Classical philosophy. The fact they parted paths on how to read the ancients did mean two of the most significant Canadian philosophers of the 20<sup>th</sup> century did point to different places to understand and define the faith journey. Robert Crouse, as a student of Grant and Doull, had to decide, in time, where he would turn and why. <br />
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The young Robert Crouse attended Dalhousie University-King’s College and graduated with a BA (with Distinction) in 1951----not many finish their BA with Distinction when only 21 years of age---Robert was, obviously, a gifted young man. Robert continued his studies at King’s (Divinity) and Dalhousie (Philosophy) from 1951-52—George Grant and Robert Crouse did many a class together between between 1947 & 1952, Grant the aspiring professor (in his 30s) and Crouse the gifted and eager student (in his 20s).<br />
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The fact that Grant via Doull was deepening his understanding of philosophy from a classical perspective meant that his notion of philosophy (unlike the more scientistic attitude of logical positivism that he had encountered at Oxford) was, increasingly so, contemplative philosophy (and, by extension, contemplative theology). The publication in 1951 of Grant’s “Philosophy” in the much heralded Massey Commission seriously vexed the philosophic Sanhedrin in Canada. Grant suggested in “Philosophy” that much of modern philosophy, by turning against the depth and wisdom of the past, had seriously distorted the meaning and purpose of philosophy (in the realm of experience, thought and life). It was Grant’s immersion in the thinking of Plato and Aristotle that took him to such places. Fulton Anderson led the armada contra Grant, and in the 1952 gathering of the philosophic elders in Canada, Grant was the target of their fury---the ancients and the moderns were very much on a collision course. The young Robert Crouse certainly leaned in Grant’s direction. The ancients, in short, had still much to teach if we have but the ears to hear and souls to welcome. <br />
George and Sheila Grant became, formally, in 1956 Anglicans (Sheila from a Roman Catholic and George from a United-Presbyterian backgrounds). Bishop Davis brought them into the life of the Anglican Church of Canada (ACC), and both, in their different ways, were to challenge the drift and direction of a type of liberal ideology that was about to dominate the ACC. Robert Crouse was at Harvard in the mid-1950s (he once told me that Grant had suggested he study at Harvard after leaving King’s-Dalhousie---there was a significant renewal of Patristics Studies there in the 1950s). The fact that Werner Jaeger was at Harvard University in the 1950s (and at the cutting edge of classical-patristic studies) does need to be noted. Doull studied with Jaeger, but, in time, Doull would part paths with Jaeger’s read of the ancients. Grant and Crouse (Crouse more than Grant) would argue that the classical tradition (Greek-Patristic synthesis) embodied a depth and perennial relevance we ignore to the peril of soul, church and society, whereas Doull would suggest that the classical phase of human thought and culture (following Hegel) anticipated but did not adequately or fully embody the modern liberal ethos in which we live, move and have our being.<br />
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Grant emerged in Canadian life in the 1950s as one of the most prominent public intellectuals---he was becoming well published and a regular participant, speaker and lecturer on the Canadian Broadcasting Corporation (CBC) circuit. Crouse was still feeling his way, and Doull, certainly, did not have the public profile that Grant did in the 1950s (in fact, Doull never did have the public persona that Grant had). Grant took a Sabbatical in England in 1956-1957, and a variety of diverse ideas were at work in his research. Much of his work, in a broader way, was delivered on the CBC in 1959. The book from the lectures became Grant’s first significant public philosophic missive that engaged the issue of the ancients and moderns. “<em>Philosophy and the Mass Age </em>was Grant’s first book, and it drew together much of the thought of the Dalhousie years” (<em>Collected Works of George Grant</em>: Volume 2, 1951-1959, p. xxxi). A read of <em>Philosophy and the Mass Age </em>makes it abundantly clear why Grant thought the ancients were superior to the Hegelian moderns (as this becomes, in time, played out in American and Canadian thought, life and public culture).<br />
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Robert Crouse at the time Grant was waxing in a mature way about the co-opting of thought and public life by liberalism was attending Trinity College (a High Church Anglican College with emerging post-WWII liberal tendencies). The Low Church Anglican College across the street was Wycliffe College. It was quite natural that Crouse would attend Trinity rather than Wycliffe given his catholic Anglican commitments and studies. Robert finished his studies at Trinity with a M.Th. in 1957 (1<sup>st</sup> class honours) with a thesis on “St. Augustine’s Doctrine of <em>Justitia</em>”. The probes that Robert was making into the deeper dimensions of Christian Patristic theology pointed in vocational directions that he would mature in as the years unfolded---Grant never went in such a direction. Much of Robert’s work presupposed the validity of the Christian vision and its ongoing relevance and significance. Grant’s life was lived out at a public university in which Christendom was over, various forms of science, rationalism and secularism dominated and religion (when studied) was viewed in an empirical, sociological and pluralistic manner. Grant’s task, unlike Crouse’s, was to highlight the worrisome side of ideological liberalism and point the way to alternate ways of being and thinking—Crouse’s work was to walk the interested and committed further down the path that Grant pointed to. There must, in short, be some curiosity and interest in the Christian Tradition if an in depth study is going to be made of it. Those who have no interest in Christianity are not likely to give their time, attention, energy and finances to learning more about the classical-patristic-medieval-early modern thought (or Anglicanism which is part of such a narrative). In short, Crouse’s role is significant for those who see the issues for what they are. Grant’s task was to illuminate, for the unwary and uncritical, how they were enfolded in liberal ideology, what such enfolding meant when unfolded and options to the inadequacies of liberal modernity in the church and world.<br />
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When Robert Crouse was at Trinity College in the 1950s, he would have studied with Eugene Fairweather (“Mr. Theological Canada”). Fairweather was, without much doubt, one of the most learned catholic Anglicans in North America at the time (and, like Robert, of Nova Scotia loyalist stock and breeding). Crouse would, when at Trinity, contribute an article to Fairweather’s book, <em>A Scholastic Miscellany: Anselm to Occam</em> (1956). The publication of Fairweather’s <em>The Oxford Movement </em>in 1964 established Fairweather as a prominent catholic Anglican at the time, but the definition and meaning of catholicity was about to be challenged and redefined in many ways. The worldview and ideological shifts that were taking place in the larger world were, naturally, going to work themselves out in seminaries, church and parish life, though. The emerging liberal paradigm was, in time, going to redefine catholic Anglicanism and the tensions and clashes between Fairweather (1920-2002) and Crouse (1930-2012) bring substantive differences, at the core and centre, into the crosshairs. Crouse was, like Grant, very much moving in a classical catholic direction—Fairweather was heading in a liberal catholic direction from which, in time, the notion of catholicity would become shaped and defined by the prejudices of liberalism. These tensions were in seed form when Crouse studied with Fairweather in the 1950s at Trinity College. The reality of the Hegelian liberal tradition in Canada and the Anglican Church of Canada would bud, blossom and bear much fruit in the ensuing decades. But, the Farrar-Grant-Crouse counter culture and fifth column opposition to the emerging liberal establishment (of which Fairweather and Doull would embody) was very much just under the soil in the 1950s.<br />
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The fact Crouse taught at Trinity College from 1954-1957 (while studying there—he spent the summer term of 1955 at Tubingen) meant he and Fairweather had plenty of interaction. Fairweather, like Grant and Doull, were Robert’s elders by about a decade or more. Much was occurring at Trinity College in the 1950s that would have a substantive impact on the Anglican Church of Canada and Robert Crouse was in the thick of the fray. Robert did go to Harvard again from 1957-1960, and in those years, his interest and commitment to the Patristic ethos (and its impact on Medieval Christendom—which, in time, became Robert’s focus) was clarified and sharpened. Grant was about to make a serious change in his academic journey by 1960 that would have a substantive impact on his life and the larger Canadian intellectual public discourse.<br />
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The Anglican Church of Canada was going in one direction---Grant and Crouse in another direction.<br />
<h2>
III. Grant and Crouse: The times they are a changin’ (Bob Dylan 1964)</h2>
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George Grant always claimed that <em>Lament for a Nation </em>had been misunderstood.</div>
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- Sheila Grant (“Afterword,” <em>Lament for a Nation</em>)<em> </em></div>
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I’m not sure I disagree with Grant’s conservatism, except that I think it needs the nutriment of a fuller historical understanding (e.g. Grant pretty much skipped from Plato to S. Weil, with a passing nod to St. Augustine) and a deeper institutional commitment than he seemed to consider necessary.</div>
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- Robert Crouse (Personal letter: March 3 1997) </div>
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When Robert Crouse left Harvard in 1960, he was offered the position of Assistant Professor of Church History and Patristics at Bishop’s University (where he taught from 1960-1963). Bishop’s had been an English speaking Anglican College in Quebec and, to some degree, the Anglican respect for church history and patristics still lingered on-Robert was the bearer of such a line and lineage—his training at Dalhousie-King’s in Halifax, Trinity College in Toronto and Harvard (where a Patristic revival was afoot) prepared Robert well for his position at Bishop’s. Grant had left Dalhousie by 1960, was temporarily hired as the first professor in philosophy at the newly established York University in Toronto, but a clash with his old philosophical nemesis, Fulton Anderson (University of Toronto) led to his resignation at York.<br />
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Grant, unlike Crouse, entered the lion’s den where science, rationalism and secularism reigned and did battle. Grant saw, all too clearly, that new gods had come to dominate the cultural and educational scene and if such gods were not challenged, interest in Christian thought, life and culture would become an irrelevant and fading reality, significant only for a shrinking minority—the Anglican Church, would, as part of the passing of the Christian ethos, go the way of all flesh.<br />
As Crouse was settling in at Bishop’s, Grant through the assistance, ironically enough, of two leading liberal Anglicans (Michael Creal and William Kilbourn—who taught History at McMaster) was offered the position as founding chair of Religious Studies at McMaster University in Hamilton, Ontario.<br />
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The implicit premises of liberalism that were scarcely under the soil in the 1950s burst forth with rapid growth, in an explicit way, in society and the church in the 1960s, and the Anglican Church of Canada was front and centre in such a historic reality. The General Board of Religious Education of the Anglican Church of Canada invited (via Ernest Harrison) in 1963 a significant Canadian journalist (Pierre Berton) to write a book on faith, the church and Canadian life. The book was published in 1965 as <em>The Comfortable Pew</em>—the book was an immediate best seller (more than 150,000 printed and sold in the first few years).<em> The Comfortable Pew </em>was unabashedly a defence of the liberal agenda and a justification for why the church should assimilate into the spirit of the age. Needless to say, reactions were intense (pro-contra). The Anglican Church of Canada replied to Berton’s book in a more nuanced and moderate way with <em>This Restless Church: A Response to the Comfortable Pew </em>(1966)---William Kilbourn was the editor of the many essays-Michael Creal was also involved, as was Eugene Fairweather. Kilbourn, Creal and Fairweather did not go as far as Berton in their embrace of liberal modernity, but they were on the same path. Ernest Harrison, who initiated the invitation to Berton, published <em>A Church Without God </em>in 1967. There could be no doubt that Harrison was going further down the secular liberal path than Berton, but one and all were on the same trajectory at some of the highest levels of the Anglican Church of Canada.<br />
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It is apt and significant to note that Grant’s <em>Lament for a Nation: The Defeat of Canadian Nationalism </em>was published in 1965. Grant, like Daniel before him, saw the writing on the wall, and, like Jeremiah, lamented the passing away of the grandeur of the Christian ethos and vision. Sheila Grant rightly noted that most readers of <em>Lament for a Nation </em>misunderstood the deeper intent and content of the political missive and manifesto. The store front of <em>Lament </em>was the defeat of Prime Minister John Diefenbaker by Lester Pearson in the 1963 Federal election. Pearson was a keener on President Kennedy (and the USA as the great good place)—both were liberals at a variety of worrisome levels. Diefenbaker (although imperfect and flawed—Grant does note this) stood for an older Tory way. Grant was, therefore, just not only lamenting the defeat of the Progressive Conservative Party by the Liberals—he was lamenting the passing away of way of seeing, thinking and living a more substantive Tory worldview and way of life. Grant saw more than most in the 1960s (both in the world and the church) that the liberal ideology was becoming hegemonic and imperial—those who dared to differ with such an agenda would be marginalized—Harrison, Berton, Creal, Fairweather and many other Anglicans had uncritically bought into such an agenda. Grant lamented both the uncritical attitude of the church towards liberalism and the lack of understanding of an older Toryism by the <em>cause de jour </em>liberals.<br />
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The publication of <em>Lament for a Nation </em>turned to Richard Hooker’s oft quoted comments in <em>Laws of Ecclesiastical Polity </em>that was directed at the puritans of his time: “Posterity may know we have not loosely through silence permitted things to pass away as in a dream”. The puritans of Hooker’s day were, at a deeper philosophic level, not much different than the liberals of Grant’s day—Grant connected the dots well and wisely. Grant, of course, had little or no patience for Berton’s triteness and trivia in <em>The Comfortable Pew</em>, he thought Harrison to be a silly reactionary and he did not contribute to <em>The Restless Church </em>(although an article by Grant might have been of some worth). The publication of <em>Lament for a Nation, </em>like <em>The Comfortable Pew</em>, pointed in different directions—the former an in depth articulation of a classical Tory tradition, the latter a genuflecting to liberalism at a variety of ethical and religious levels. The Anglican Church of Canada heeded Berton, and decades later, the implication of such a heeding , led to the splitting of the Anglican Church of Canada into the Anglican Network in Canada (ANiC) and the larger and more conservative North American opposition to the dominance of a liberal ideology in both the Anglican Church of Canada and The Episcopal Church. The Anglican Church of North America (ACNA), although conservative in tone and texture, certainly lacks the deeper Toryism that Grant understood and articulated so well in <em>Lament for a Nation. </em>It is significant to note that Robert Crouse (considered by most as the Abba of the Canadian BCP-PBS) had more affinities with Grant’s High Tory form of politics than many within the PBS that lean in a more Blue Tory or American conservative republican direction—this does need to be noted, and, in many important ways, it links Crouse and Grant with another fan of the BCP: Eugene Forsey. Forsey, Grant and Crouse were Tories of a more classical political sense—somewhat suspicious of the captains of industry, pro-state as a mean of bringing about an imperfect common good and wary of American imperial ambitions (the New Romans).<br />
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It is somewhat essential to realize, also, that the catholic BCP-PBS vision of Crouse and followers would be much less inclined to split from the Anglican Church of Canada and join ANiC-ACNA—their catholic commitment to the unity of the church in a spiritual, formal and material way did mean a parting of the paths with ACiN-ACNA. This did create quite a clash within the Canadian classical catholic Anglicanism over how, in an ecclesial sense, same sex blessing and, earlier, the ordination of female priests, would be handled. The differences between Bishop Don Harvey (thoroughly catholic in life and commitment and first bishop of ANiC) and Robert Crouse could not be more stark and revealing on this issue---Harvey led the schism charge, Crouse opposed it. <br />
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The publication of <em>Lament </em>in 1965 further consolidated Grant’s position in Canada as a leading public intellectual. Robert Crouse left Bishop’s by 1963 and returned to Dalhousie (where he was an Assistant Professor of Classics from 1963-1967). Robert would remain at Dalhousie for the rest of his academic life while also teaching at King’s. The Maritime Anglican tradition at Dalhousie-King’s still had much of the older Tory touch in its blood and bones and Robert became a model and mentor for many on how to understand the best of the time tried Anglican way in the church, university and public realm. The fact that Robert was becoming an established Patristic scholar by the 1960s-1970s-1980s (and publications were multiplying aplenty) meant he attracted the attention of Roman Catholics. Crouse was invited to be a visiting Professor of Patrology at the Institutum Patristicum Augustinianum at the Pontifical Lateran University in Rome in 1991, 1995 and 1998. It is virtually impossible to imagine Grant being offered such a prestigious position. Robert had also, in 1986, published his insightful book, <em>Images of Pilgrimage: Paradise and Wilderness in Christian Spirituality </em>through St. Peter Publications (an Anglican conservative publishing house in Charlottetown PEI).<br />
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There can be no doubt that Robert Crouse had emerged as a classical catholic within the Anglican Church of Canada in the latter decades of the 20<sup>th</sup> century. He was deeply respected both for his piety, pastoral compassion and learning. The fact he was a founder of the annual Atlantic Theological Conferences that began in 1981 (as an attempt to clearly articulate the historic theological and liturgical meaning of the Anglican heritage) meant Robert was seen as an elder within the Anglican family who could articulate, in a thoughtful, measured, reasonable and historic way why and how the Anglican Church was losing its way by genuflecting uncritically to the liberal agenda. Crouse’s<br />
many contributions to the Atlantic Theological Conferences (and his insights offered) have been able tracked by Wayne Hankey (one of Robert’s earlier disciples of sorts) in his superb article, “<em>Visio</em>: The Method of Robert Crouse’s Philosophical Theology”. Hankey’s article is one of the finest introductions and overviews of Crouse’s multilayered thinking---a must read for those interested in the importance and significance of Crouse for Canadian Anglican thought and life in the latter half of the 20<sup>th</sup> century (when the culture wars were waged with much intensity within the world and church). <br />
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When George and Sheila Grant (and growing family) left Dalhousie in Halifax, they eventually settled in Dundas (on the outskirts of Hamilton where McMaster University is located). The Grant family attended St. James’ parish in Dundas throughout most of the 1960s-1970s (before returning to Halifax in the early 1980s). The three rectors’ at St. James (when the Grant family attended) were front and centre in moving the Anglican Church of Canada (both in their diocese and national levels) more and more into the liberal fold: John Bothwell: 1960-1965, Joachim Fricker: 1965-1973 and Philip Jefferson: 1973-1984. George and Sheila did, in time, after the initial honeymoon phase at St. James’ was over, come to differ, on essential philosophical points, with Bothwell, Fricker and Jefferson. Grant was called, by some, the bishop of the area. Robert Crouse is right, of course, in his critique of Grant. The more the Anglican Church came to embrace the liberal agenda, the more Grant withdrew from parish, diocesan and national church life. Sheila was more faithful to parish life, but even she, in time, stepped out of the troubling fray. The publication of <em>Saint James’ Dundas Sesquicentennial: Addressing Change in the Church </em>in 1989 (Anglican Book Centre) could not be more poignant. Most of the contributors were either moderately or uncritically changing with the times at the levels of principle, theory and practice. The article by George and Sheila dealt with the controversial issue of abortion and the too easy way the Anglican Church of Canada, with reservations, approved of a pro-choice agenda.<br />
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Robert Crouse, unlike Grant, remained in the struggles and, unlike Grant, dug deeper and deeper into the subtle and motherlode depths of the Christian tradition—Grant lacked the nuance and depth of Crouse. The article by Hankey, mentioned above, highlights in sensitive detail, Crouse’s commitment to the Prayer Book, the Fathers impact on Medieval Christian thought and the ongoing relevance of the Great Tradition for the modern and postmodern ethos. The publication (a <em>festschrift </em>of sorts for Robert Crouse), <em>Divine Creation in Ancient, Medieval and Early Modern Thought: Essays Presented to the Rev’d Dr.</em><br />
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<em>Robert Crouse</em>, is most telling. Each of the essays is an in depth probe of the fullness of the classical past and the implications (by being ignored, banished or discarded) for the present. St. Peter Publications also hosts <em>The Recollected Pastor: the pastoral & academic writings of Dr. Robert Crouse </em>on their website.<br />
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There can be no doubt that Grant and Crouse had many of the same concerns. Grant was much more a public intellectual than was Crouse and his vocation took him to places in the public realm Crouse did not go. Crouse, on the other hand, like James Doull, had a depth to his thinking that Grant did not. Grant and Crouse, in their different ways, were very much prophetic Tories---certainly not uncritical liberals but also not reactionary conservatives of blue tory philistinism. The last few years have seen a variety of articles on Grant and Doull in print—the time is nearing when essays need to appear on Grant, Crouse and Doull—much will be illuminated by such a revealing.<br />
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Ron Dart Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-25439090123431842132015-10-27T11:17:00.000-07:002015-10-27T11:17:10.171-07:00Was PM Harper a Tory? Terry Gavin on Ron Dart and the Red Tory tradition (2006)<p><span style="color: #0000ff;"><em>Editor's comment: </em>In 2006, the <em>Georgia Straight </em>published an article asking if PM Stephen Harper was properly termed a Tory. The article focused on Ron Dart's insights into the 'Red Tory' tradition. The article is an interesting read as a retrospective of the Harper regime. </span></p>
<h1><a class="asset-img-link" style="float: right;" href="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b8d16c9dd0970c-pi"><img class="asset asset-image at-xid-6a00d834890c3553ef01b8d16c9dd0970c img-responsive" style="margin: 0px 0px 5px 5px; border: 5px solid #FFFFFF;" title="B822096683Z.1_20150908105953_000_GUP1HSOI9.10_Gallery" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b8d16c9dd0970c-500wi" alt="B822096683Z.1_20150908105953_000_GUP1HSOI9.10_Gallery" /></a>Stephen Harper is no Tory</h1>
<div>by <a href="http://www.straight.com/user/499">Terry Glavin</a> on February 2nd, 2006 at 9:00 AM</div>
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<p>Milton Acorn was Canada's "people's poet". He was a founder of the Georgia Straight. There was a time when his poetry readings filled union halls across the country with adoring legions of communists, feminists, and student activists.</p>
<p>Stephen Leacock was the founding father of the Canadian sense of humour, but he was also the chairman of the political-science department at McGill University. His Arcadian Adventures With the Idle Rich was a bestseller in Moscow in the heady days following the Bolshevik revolution of 1917.</p>
<p>Just a few steps from the plot where Leacock is buried, at Sibbald Point, Ontario, is the grave of Mazo de la Roche, who was once Canada's best-loved novelist. She authored the internationally acclaimed Jalna series, which was a sort of multivolume, epic Brideshead Revisited.</p>
<p>Then there was Eugene Forsey, proud Newfoundlander, socialist, Rhodes scholar, and constitutional expert. He was a founder of the Cooperative Commonwealth Federation, the forerunner of the New Democratic Party.</p>
<p>Apart from being dead, the thing these people have in common is that they were all Tories.</p>
<p>Here's another Tory: Ron Dart, a prolific, polymathic, and very-alive political-science professor at the University College of the Fraser Valley. </p>
<h3><a href="http://www.straight.com/article/stephen-harper-is-no-tory" target="_blank"><span style="color: #0000ff;">CLICK HERE to continue reading</span></a></h3>
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<p> </p>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-85438184334667741492015-07-07T05:30:00.000-07:002015-07-07T05:30:02.036-07:00THE OWL & JADIS pt 7 & 8 - Ron Dart on George P. Grant<h2>THE OWL & JADIS pt 7 - "George Grant: The Canadian Lewis" - with Ron Dart </h2>
<p><iframe width="560" height="315" src="https://www.youtube.com/embed/XuXwOzNnTO8" frameborder="0" allowfullscreen=""></iframe></p>
<h2>THE OWL & JADIS pt 8 - "C.S. Lewis and George MacDonald: Soul Friends" - with Ron Dart</h2>
<iframe width="560" height="315" src="https://www.youtube.com/embed/aeDUSdXNHAc" frameborder="0" allowfullscreen></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-47255207414726474782015-07-05T05:30:00.001-07:002015-07-05T05:30:00.049-07:00THE OWL & JADIS pt 5 & 6 - Ron Dart on George P. Grant<h2>
THE OWL & JADIS pt 5 - Athens and Jerusalem: Beyond Dilettantism - with Ron Dart </h2>
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/8tnnzDNm_Dk" width="560"></iframe><br />
<h2>
THE OWL & JADIS pt 6 - Grant: The Betrayal, Clearcutting and Recovery of the Ancient Ways - with Ron Dart </h2>
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/CgEnFTeiYOY" width="560"></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-60470818182684396822015-07-02T08:02:00.000-07:002015-07-02T08:02:28.802-07:00The Owl & Jadis pt 3 & 4: Ron Dart on George P. Grant<h2>
<span style="color: blue;"></span><strong>The Owl and Jadis - Part 3 - "Grant and Jerusalem: The Dilemma of Biblical Judaism" with Ron Dart</strong></h2>
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<h2>
<strong>The Owl and Jadis - Part 4 - "Grant and Athens: Classical Thought and the Contemplative Way" with Ron Dart</strong></h2>
<iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/tCehLguwNtI" width="560"></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-40789600235503628722015-07-01T13:29:00.002-07:002015-07-01T13:29:54.965-07:00The Owl and Jadis part 1 & 2 - Ron Dart<h2><strong>The Owl and Jadis - Part 1 - "Grant and Empire: Washington and the New Romans" with Ron Dart</strong></h2>
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<p> </p>
<h2><strong>The Owl and Jadis - Part 2 - "Grant and Imperial Ideology: Enfolding/Unfolding" with Ron Dart</strong></h2>
<iframe width="560" height="315" src="https://www.youtube.com/embed/TpCDDjei-is" frameborder="0" allowfullscreen></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-1193336891918704362015-06-29T09:07:00.001-07:002015-06-29T09:08:20.952-07:00George Grant and Lament for a Nation - Lazar Puhalo interviews Ron Dart<h3><span style="color: #0000ff;"><strong>Archbishop Lazar Puhalo interviews Ron Dart on George Grant and his <em>Lament for a Nation.</em></strong></span></h3>
<p> </p><iframe width="560" height="315" src="https://www.youtube.com/embed/Kgc3mYCWU8s" frameborder="0" allowfullscreen></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-43445263963520173332015-06-29T09:02:00.004-07:002015-06-29T09:02:59.553-07:00George Grant and Radical Orthodoxy - Ron Dart<blockquote style="font-family: Geneva, Arial, sans-serif; font-size: small;">
I teach Him (Grant) now—but oddly only started to read him around 2010. So only since then any direct influence—but no doubt indirectly much before then.<br />
(John Milbank to Ron Dart, email, 12-15-2014) </blockquote>
<blockquote style="font-family: Geneva, Arial, sans-serif; font-size: small;">
Conrad Noel continued the Headlam/Hancock sense that the church was the true society and extended earlier intuitions about the links between liturgy and social order. He surely realized the powerful links between beauty and justice, social and natural harmony. <br />
(John Milbank to Ron Dart, email, 1-2-2015) </blockquote>
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I</h3>
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The Dethronement of Secular Reason:</h3>
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Grant and Milbank</h3>
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I remember, with much fondness, a lunch spent with John Milbank at Peterhouse (founded in 1284) in Cambridge in May 1995. I was doing, at the time, research on the Anglican High Romanticism of S. T. Coleridge and the Anglican High Toryism of T.S. Eliot. I was on my way to Little Gidding for a few days to ponder Eliot’s <em>Four Quartets</em>. John Milbank had published his innovative and plough to soil tome, <em>Theology and Social Theory: Beyond Secular Reason</em> (1990). Radical Orthodoxy did not exist at the time, but the seeds of the movement had definitely been sown with <em>Theology and</em> <em>Social Theory. </em>Needless to say, we chatted much at Peterhouse (the definitive High Church college at Cambridge—Milbank made sure I realized this was Laud’s College) about Milbank’s demanding read of a book and how his challenge to secular reason opened up new yet much older terrain in which to do theology, philosophy, social theory and, in time, political philosophy. I did, a few days later, when at St. John’s College Oxford, attend a lecture by Professor Patrick Collinson, who spent most of the time bashing Archbishop William Laud (but such were his puritan and protestant prejudices). I was fortunate at the time to be spending time with David Nicholls (rector of SS Mary & Nicholas Church Littlemore—The church Cardinal Newman built and where he crossed the Rubicon to Rome—quite a different read on Laud and politics than that offered by Collinson. </div>
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<a data-mce-href="http://www.clarion-journal.com/files/george-grant-and-radical-orthodoxy.pdf" href="http://www.clarion-journal.com/files/george-grant-and-radical-orthodoxy.pdf" style="color: blue; font-size: 1.17em;">CLICK HERE to download the full text of George Grant and Radical Orthodoxy</a></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-87374172054785687972015-06-05T13:19:00.002-07:002015-06-05T13:28:21.904-07:00Review of Ron Dart's 'Lament for a Nation: Then and Now - by Henk Smidstra <div data-mce-style="text-align: center;" style="text-align: center;">
<b>A Lament for a Nation: then and now. Ron Dart, 2015, New York. American Anglican Press</b></div>
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<b>A Review by Henk Smidstra</b></div>
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<a class="asset-img-link" data-mce-href="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b7c79942f5970b-pi" data-mce-style="float: right;" href="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b7c79942f5970b-pi" style="float: right;"><img alt="6a00d834890c3553ef01b8d113b027970c-500wi" class="asset asset-image at-xid-6a00d834890c3553ef01b7c79942f5970b img-responsive" data-mce-src="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b7c79942f5970b-500wi" data-mce-style="margin: 0px 0px 5px 5px;" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef01b7c79942f5970b-500wi" style="margin: 0px 0px 5px 5px;" title="6a00d834890c3553ef01b8d113b027970c-500wi" /></a>In
this little book of 38 pages, Author Ron Dart explicates important
Canadian political philosophical issues as he leads us through the
events and ideas contained in George Grant’s pivotal book, <i>Lament for a Nation, </i>originally<i> written</i> in 1965. Perhaps Dart’s contribution could be called: “<i>Dart’s Notes”</i>
on George Grant’s important book, a work acknowledged being a
masterpiece of Canadian political theory. Dart provides us with timely,
much needed, insights and perspectives on Canadian political history and
philosophy, which not only help our understanding as we read, or
reread, George Grant’s book, but the booklet of itself sketches the
groundwork of an alternative philosophical path for us as we ponder our
political choices this election year amidst the din of political
rhetoric and spectacle of absurd attack adds. “It is my hope,” Dart
writes in his <i>Preface</i>, “that this little book will highlight the perennial significance of <i>Lament</i>, both when it was published in 1965 and for 2015 and beyond….”<br />
<br />
The
body of the booklet contains four essays relevant to disclosing the
main points of Grant’s reflections on the political philosophical
situation of his time. There is repetition and overlap in the essays,
but in each Dart explores different aspects and perspectives, of the
political historical context, and of the political philosophical
context. As well, Dart compares Grant’s affinities and differences with
others such as Ernest Manning and Alan Ginsberg who were also writing
and critiquing liberalism at that time. Dart writes passionately but
plainly about a topic familiar to him. He has thought about the topics
at hand deeply and has put much work into them before, namely, the
concern about the waning of Canadian Nationalism and the rise of
American liberalism. From our cultural political situation in 2015, one
might wonder how a book written fifty years ago can still be relevant
to Canadians.<br />
<a name='more'></a><br />
In
his Preface Dart indicates that Grant’s prophetic political stance
rooted in a form of High Tory Conservatism was lamentably under threat
of extinction in 1965, if not nearly extinct now, being negated by the
rise of Harperism today. With the demise of the Progressive Conservative
Party in Canada, we have essentially a populist neo-liberal form of
Government that has strayed far from the political ideals and vision of
the good held by Grant. Dart explains that that there certainly was an
English and American liberal tradition [Whig] hostile to the older
organic High Tory way in Canada. “But,” he notes encouragingly of
Grant’s belief for us today, that, “Canada, unlike the USA, still had a
memory of an older, more ordered tradition with an abiding concern for
the commonweal”; And, no, Grant was not simply a “Red Tory” in the sense
of being a disguised socialist; “…he was committed to the lived tension
of state and society working together for the common good…”<br />
<br />
In the first essay, Dart explains the political history that surrounds the writing of <i>Lament, </i>namely
the 1963 federal election in which Prime Minister Diefenbaker was
defeated by the aggressive liberal alliance of Person and Kennedy, and
notes the implications that had on Canadian political theory and
practice. The second essay leads us through the political philosophy of
George Grant as expressed by Grant in <i>Lament for a Nation.</i> The
lament is not only the loss of Canadian Nationalism in the 1963
election, but the loss of an older organic form of Conservatism in
Canada due to Canada’s corporate leadership being besotted narrowly with
liberalism. Possessive individualism and liberty to pursue personal
happiness eclipsed the older organic sense of social responsibility,
order, and the common good. Dart writes, “The roots of Canadian
conservatism (English and French) are much older and go much deeper into
the Western Classical tradition of thought, culture and political
theory than does modern liberalism (which finds its fullest expression
and embodiment in the USA).” In the third Essay Dart charts the
affinities and polarities between Grant and the Beat tradition of the
anti-institutionalism of the late fifty’s and sixty’s in the USA; a main
comparison and contrast is between Grant and Allen Ginsberg in their
political philosophy. Both are critical of American type of Liberalism,
but Grant takes a different path because had taken his inspiration and
practical wisdom from different classically oriented sources of
philosophy and spirituality. Unlike Ginsberg and the emerging New Left
of the ‘60’s in the US and Canada, Grant dared to differ with the
liberalism’s philosophic roots and values of individualistic liberty and
negative freedom. Grant was not iconoclastically critical of society’s
institutions, for him, both the social order and institutions are
equally important, including the church, for working together for the
common good. Grant depended on alternative, deeper and higher sources
for his notion of the social and political good than those grounded in
modern liberalism writes Dart.<br />
<br />
In the fourth short essay, Dart
reflects on Sheila Grant’s insights that her husband, was not a
pessimist without hope, though he lamented the course of history as
driven by Hegel’s dictum that liberalism was the necessary intellectual
way of thinking and being for today; that history must go with the flow.
But Grant was neither a fatalist nor a pessimist, Dart suggests that he
listened not to Hegel and the modern prophets of liberalism’s
historicism and progressivism, but rather he listened to the ancients
such as Plato, Augustine, Hooker and others who followed in that
contemplative philosophical tradition. Their classical notions differed
from the mind of liberalism in what it meant to be human in society,
doing justice to the concept of the commonweal. Following in the genre
of Lament in the tradition of the Biblical prophet, Jeremiah, Grant
grieved over the Canadian political scene, but not as one without hope.
Despite his lament and critique of the liberal establishment, Grant got
involved and did what he could to make a difference for the alternative
High Tory Conservative way, not paralyzed by despair, but was inspired
by his vision, Grant ever pointed to the Good….” Regarding those of the
anti-institutional left who are critical of the liberal establishment
Dart notes Grant suggesting that they, “…step out of the formal
political process [and] merely facilitate by their absence the very
thing they protest against. What might seem the high moral ground can in
fact be a form of grave digging.” Action born of contemplation is
better than apathy according to Grant and suggests that, “…if history
teaches us nothing else, it is that all ideologies have their day.” L<i>ament for a Nation </i>contained seven chapters<i>; </i>the
use of seven, a divine number and symbolic of the fullness of God’s
creation, is considered a stylistic reminder where Grant put his
ultimate hope.<br />
<br />
Neither Dart, not Grant before him, give a template
for specific political action today, but both espouse the contemplative
approach to doing philosophy. If <i>Lament for a Nation</i> is a
contemplative manifesto for us in 2015, as Dart implies it is, we must
first look deeply into ourselves for self-awareness of our political and
philosophical and religious values and assumptions that ground our
political agendas, and learn from the older, organic, and higher concept
of the political good. Not that those of the High Tory tradition always
got their social political cognition aright. Dart pictures Diefenbaker,
for instance, as a conflicted personality; but he “dipped from a deeper
well”, from a different well of political philosophy than those of
modern liberalism. Dart provides for us a reminder that there is an
alternative tradition of thought for our pondering about the Canadian
federal election this year; and that is empowering. Our alternatives may
seem to vary little between perhaps three variations of liberalism. But
there is this older, more organic conservative way. Reading Ron Dart’s
little book may motivate us to dust off that copy of <i>Lament for a Nation, </i>already
on our bookshelf; or, motivate us to go out and buy a copy of Grant’s
book. Assuming the reader already has purchased and read Ron Dart’s <i>Lament for a Nation Then and Now,</i> the readers can use Dart’s notes as a guide. Dart suggests that a couple of chapters of <i>Lament</i> <i>for a Nation</i> are “must read” chapters.<br />
<br />
Nevertheless, he provides us with an insightful interpretive guide to <i>Lament</i>
that by itself points to different grounds for a different way of
thought and action about national governance for life flourishing of
eirene/shalom for all; especially well-being for the very least - the
marginalized and oppressed of our nation (and global society). Because,
under the influence of American Liberalism in Canada, the consequences
are of an inordinate exaltation of possessive individualism and a
private and corporate faith that places ultimate trust in the market
forces which apparently know best. Tragically, thus, the commonweal will
have to fend for itself, and as it is believed, a vibrant economy will
of necessity simply have winners and losers.<br />
<br />
Henk Smidstra, June 4, 2115Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-84103483181337811492015-05-13T17:04:00.000-07:002015-05-13T17:04:37.303-07:00Review of Ron Dart's 'Lament for a Nation: Then and Now' - Brad Jersak<div class="separator" style="clear: both; text-align: center;">
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<div style="font-family: Geneva, Arial, sans-serif; font-size: small;">
Fifty years have passed since the publication of Canada's most important work of non-fiction: George P. Grant's, <em>Lament for a Nation: The Defeat of Canadian Nationalism.</em> For those have not read it, the book was written in 1965 as a true lament (in the tradition of Jeremiah the prophet) for the death of the Canadian vision.</div>
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Grant's lament, of course, was not merely a cry of despair (or one would not write at all), but rather, functioned as a wake-up call to Canada, a nation that was losing its unique identity and becoming a vassal state of American culture -- sliding into the hegemony of liberalism that spans from far right to far left in the culture wars south of the border. In part, the lament achieved its goal in triggering a resurgence of Canadian nationalism, but its echo needs to be heard again, more now than ever.</div>
<div style="font-family: Geneva, Arial, sans-serif; font-size: small;">
Ron Dart, Canada's leading active Grant scholar, has written a booklet revisiting these themes, entitled <em>Lament for a Nation: Then and Now </em>(American Anglican Press, 2015). In a series of insightful essays, Dart explores the relevance of Grant's urgent message for us today. These essays include:</div>
<ul style="font-family: Geneva, Arial, sans-serif; font-size: small;">
<li>George Grant: <em>Lament for a Nation </em>and Red Toryism</li>
<li><em>Lament for a Nation: </em>A Jeremiad for our time.</li>
<li>Allen Ginsberg and George Grant: <em>Howl </em>and <em>Lament for a Nation</em></li>
<li>Sheila Grant and <em>Lament for a Nation</em></li>
</ul>
<div style="font-family: Geneva, Arial, sans-serif; font-size: small;">
Dart's little booklet displays his usual genius for synthesizing and applying Grant's work in political philosophy within his larger worldview of the primacy of the Good vis-a-vis our delusions of freedom as autonomous willfulness (a la Nietzsche). Canadian readers who have not picked up Grant's <em>Lament</em> would benefit in acquiring it along with this helpful guide. </div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-27551833598843166192015-04-22T13:45:00.000-07:002015-04-22T13:45:10.513-07:00Review of Pamela McCarroll's 'Waiting at the Foot of the Cross' by Ron Dart<div class="MsoNoSpacing" style="text-align: left;">
<span lang="EN-CA" style="font-size: 16.0pt;">Pamela R. McCarroll, </span></div>
<div class="MsoNoSpacing" style="text-align: left;">
<span lang="EN-CA" style="font-size: 16.0pt;"><i style="mso-bidi-font-style: normal;">Waiting at the Foot of the Cross: </i></span><i><span lang="EN-CA" style="font-size: 16.0pt;">Toward a Theology of Hope for Today</span></i></div>
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<span style="font-size: 16pt; text-align: center;">Foreword by Douglas John Hall </span></div>
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<span style="font-size: 16pt; text-align: center;">Pickwick
Publications 2014</span><span style="font-size: 16pt; text-align: center;"> </span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">There has been,
unfortunately so, a way of doing Christian theology that is more about success,
glory and victory than of the cross. The theology of glory tradition, when
delinked from the theology of the cross, too often panders to a politics of
power—such a Eusebian like position genuflects to empires that embody and
incarnate various forms of ruthless and subtle domination and mastery of the
other (human and non-human).<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">There has
emerged, gratefully so, two significant Canadian philosophical theologians, in
the latter half of the 20<sup>th</sup> century, that have dared to differ with
the dominance of the triumphalist theology of glory ideology: George Grant and
Douglas John Hall. Both men have made it abundantly clear that the dishonest
tradition of the theology of glory distorts the depths of the suffering and
vulnerable Christ: the God-Man of the Cross. The sheer beauty and rigorous
probes of Pam McCarroll’s PHD thesis turned compelling read book is the way she
accurately and accessibly renders the thinking of George Grant and Douglas John
Hall transparent and window clear to the attentive reader---there is, in short,
nothing opaque about this translucent and limpid book.<o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span lang="EN-CA" style="font-size: 16.0pt;">Waiting at the Foot of the Cross </span></i><span lang="EN-CA" style="font-size: 16.0pt;">is about both the inner discipline of
waiting and doing so at the foot of the cross—I never easy to attentively wait
in such a graphic and raw place of gruesome suffering. <i style="mso-bidi-font-style: normal;">Waiting at the Foot of the Cross </i>is deftly divided into eight
readable and incisive chapters: 1) Hope at the End of Hope, 2) Luther’s
Theology of the Cross and Theological Method, 3) Grant’s Method of the Cross,
4) Hall’s Method of the Cross, 5) Theology of the Cross and Contextuality, 6)
Grant on Mastery and the Possibility of Hope, 7) Hall on Mastery and the
Possibility of Hope and 8) Toward a Theology and Practice of Hope. <o:p></o:p></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;"><br /></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">The
contribution and burnished gold nature of this book is the way Pam McCarroll
has brought together the wide ranging nature of both Grant and Hall’s way of
doing philosophy and theology---she has, wisely so, highlighted how both men are
fine pointers and guides into a notion of hope that wards off a Pollyanna
optimism and a form of realism that often turns cynical and skeptical. Grant
and Hall have certainly looked into the heart of darkness and their way of attentive
waiting to the message and meaning of the cross illuminates much in the
pseudo-light yet deepening darkness of modern liberal progressivism.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">The fact that
Grant and Hall are Canadians makes this book a must read. Many Canadians are
dutiful colonials—they constantly look elsewhere for the important thinkers and
activists. The USA and England are often seen as the great and good places,
polaris stars of sorts that guide woe begotten and disoriented Canadians.<span style="mso-spacerun: yes;"> </span>The fact that George Grant and Douglas John
Hall emerge from within the Canadian context speaks much about the richness and
depth of the Canadian philosophical and theological tradition, a prophetic and
countercultural tradition in many ways.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">The “Foreword”
by Douglas John Hall is worth many an ample reread. Hall makes clear that, in
many ways, Grant was his teacher and guide, and the <i style="mso-bidi-font-style: normal;">coup de foudre </i>theology of Hall is a mature unpacking of the
philosophical <i style="mso-bidi-font-style: normal;">coup de grace </i>of
Grant’s undressing of liberalism in all its various forms and guises, chameleon
like changes of colour to suit situation and context.<o:p></o:p></span></div>
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<div class="MsoNoSpacing">
<i style="mso-bidi-font-style: normal;"><span lang="EN-CA" style="font-size: 16.0pt;">Waiting at the Foot of the Cross </span></i><span lang="EN-CA" style="font-size: 16.0pt;">is an imperative read and<i style="mso-bidi-font-style: normal;"> </i>should be on the bookshelves of all
those interested and committed to the best of theology in its most mature form.
Pam McCarroll should be lauded for her committed sleuth work to unearthing the
mother lode of thought of Grant and Hall, enucleating their affinities and
articulating their relevance for us in these early decades of the 21<sup>st</sup>
century—do read and inwardly digest this clear diamond of a book—the faith
journey cannot but be enriched and deepened by the path provided.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-CA" style="font-size: 16.0pt;">Ron Dart<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></i></span></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-49512415074446200162015-03-12T17:37:00.002-07:002015-03-12T17:55:16.960-07:00Sheila Grant and 'Lament for a Nation' - Ron Dart<div align="center" class="MsoNoSpacing" style="text-align: center;">
<span lang="EN-CA" style="font-size: 16.0pt;"><b>Sheila Grant and </b><i style="mso-bidi-font-style: normal;"><b>Lament
for a Nation</b><o:p></o:p></i></span></div>
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<span lang="EN-CA">George Grant always claimed that <i style="mso-bidi-font-style: normal;">Lament for a Nation </i>had been misunderstood.<o:p></o:p></span></div>
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<span lang="EN-CA"><br /></span></div>
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<span lang="EN-CA">— Sheila Grant<i>, </i></span>“Afterword,” <i>Lament
for a Nation</i></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkGmeGoksiwUs2u1XBBNuY4eJ3DdaKNOOe27eI5e_p5F71SJqrHyhyphenhyphenff8EYRDufTy1mY1jzOvCCklZF3AgoVyKQm1VSYm_3zNU4JqbYnMmO9ik9_R2ToSZM3Zd8VshA5x2Tdc2_lH83A4/s1600/ron+sheila.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkGmeGoksiwUs2u1XBBNuY4eJ3DdaKNOOe27eI5e_p5F71SJqrHyhyphenhyphenff8EYRDufTy1mY1jzOvCCklZF3AgoVyKQm1VSYm_3zNU4JqbYnMmO9ik9_R2ToSZM3Zd8VshA5x2Tdc2_lH83A4/s1600/ron+sheila.jpg" height="215" width="320" /></a></div>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><i style="mso-bidi-font-style: normal;"><span lang="EN-CA">Lament for a Nation </span></i><span lang="EN-CA">has been called “a masterpiece of political
meditation” (Peter Emberley) and it “encapsulated the difference between the
Tory vision for Canada and the continentalist, mechanistic, commercialist view”
(Segal). There can be no doubt that this compact political missive summed up
much about Canadian politics, political theory, philosophy and theology—it has,
sadly so, been misread by ideologues that shrink Grant’s grander vision of
thought and action to their tribal agendas.<o:p></o:p></span></span></div>
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<span lang="EN-CA" style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Sheila Grant,
after George had died (and significantly encouraged by William Christian—one of
the finest Grant scholars), wrote an “Afterword” to <i style="mso-bidi-font-style: normal;">Lament for a Nation</i>—the “Afterword” is a must read for those keen
and committed to a fuller understanding of the meaning and significance of <i style="mso-bidi-font-style: normal;">Lament for a Nation. </i><span style="mso-spacerun: yes;"> </span>I was fortunate to meet with Sheila Grant a
few times (both at the Grant home on Walnut Street in Halifax and when she
visited her daughters in Vancouver on the West Coast of Canada) and we, also,
had a lengthy correspondence when she was alive (plus some fine phone
conversations)—we talked much about her journey with her husband, George Grant,
and the multiple misunderstandings of <i style="mso-bidi-font-style: normal;">Lament</i>—Sheila’s
“Afterword” succinctly articulated many of her legitimate concerns.</span></div>
<a name='more'></a><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><o:p></o:p><br /></span>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><span lang="EN-CA"><o:p> </o:p></span>Sheila began
her “ Afterword” by suggesting that when the “New Left”, in the 1960s, adopted <i>Lament </i>as their manifesto of sorts, for
a revived form of Canadian nationalism, they misunderstood the more complex
nature of the text. Sheila questioned the obstinate fact that many who read <i>Lament </i>simply ignored Grant’s more
ponderous philosophic-theological insights in Chapter 7 (that dealt with the
tensions between “necessity” and the “good”).
Hegel, for Grant, was the dominant philosopher that had done much to be the
apologist for the liberal read of history—many follow Hegel in arguing that
liberalism is the “necessary” intellectual way of thinking and being for our
age and ethos. But, Grant asked, is Hegelian liberalism necessarily “good?”
There is an obvious tension between these two ways of living in time and
history. Should the thoughtful merely doff their caps and genuflect to the
necessity of Hegelian liberalism or is there more to thinking and being than
merely an uncritical Yes to Hegel and clan? </span></div>
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<div class="MsoNoSpacing">
<span lang="EN-CA" style="font-family: Arial, Helvetica, sans-serif; font-size: large;">There can be no
doubt that Chapter 7 in <i style="mso-bidi-font-style: normal;">Lament </i>moves
the discussion beyond historic events into the larger realm of liberal
necessity (Fukuyama’s “end of history”) and alternate views of reality
worth<span style="mso-spacerun: yes;"> </span>being open to and living for. Was
Grant a determinist and fatalist that assumed there was truly no substantive
way to question or oppose the dynamo of Hegelian liberalism? Some have argued
such is the case. Sheila Grant, in her “Afterword”, makes it abundantly clear
that Grant was not a pessimist, cynic or sceptic—“it always matters what each
of us does” he often said and “repeated throughout his life”. It would be
simply foolish to assume Hegelian liberalism would have the ultimate or
penultimate word. Sheila made this clear when she stated, “For one who
believes, as Grant did, that the spiritual life is open to all, pessimism, is
not an option”.<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNoSpacing">
<span lang="EN-CA" style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Sheila brought
to an end her “Afterword”, reflecting yet further on George’s use of Virgil in
Chapter 7, in which those in the direst part of the underworld “beg Charon to
rescue them”—their hands reach out to the furthest shore. Was Grant suggesting
that, in our time, we were immersed and enfolded in a “sinister region” and did
not know it? Was the reaching out of the hands to that further shore a turning
against time, history and matter to a better world, a world beyond the Platonic
world of shadows? Or, as Sheila suggests, was George Grant looking for and
gazing at the “good” that could orient those in time to a sounder and more
meaningful manner?<o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><span lang="EN-CA">The final
couple of paragraphs in the “Afterword” bring the reader to one of Grant’s
favourite places—Terence Bay where coast, rock, weather and water mix and
intermingle. I have had the privilege of spending time at the Grant cabin at
Terence Bay and sat on the time worn rocks that overlook both the Bay and
ocean. Sheila rightly suggested that it was the “austere and unchanging beauty”
of Terence Bay that became for Grant “an image of the timeless: a holy place.
From a cabin he built on a hill, he would look across the ocean inlet to the
towering rocks on the further shore, and quote the line that ends </span><i><span lang="EN-CA">Lament for a Nation</span></i><span lang="EN-CA">”.</span></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNoSpacing">
<span lang="EN-CA" style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Chapter 7 in <i style="mso-bidi-font-style: normal;">Lament, </i>as Sheila rightly suggests, is
central to Grant’s political, philosophical and theological jeremiad and
masterpiece—those who ignore Chapter 7 will misread the deeper purpose of <i style="mso-bidi-font-style: normal;">Lament</i> and distort Grant’s larger
questions and concerns. There is, in short, much more to <i style="mso-bidi-font-style: normal;">Lament </i>than merely a lament and the journey into Grant’s
distinction between Hegelian “necessity” and the Platonic “good” is the entrée
portal—Sheila Grant, in the “Afterword”, pointed the way—Chapter 7 is now the
meditative challenge before us.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNoSpacing">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNoSpacing">
<span lang="EN-CA" style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Fiat Lux<o:p></o:p></span></div>
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<div class="MsoNoSpacing">
<span lang="EN-CA">Ron Dart<span style="mso-spacerun: yes;"> <span style="font-size: 16pt;"> </span></span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="font-size: 16pt;"><o:p></o:p></span></span></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-6083221908209763342014-11-14T12:48:00.002-08:002014-11-14T12:48:42.210-08:00George Grant and the Anglican Church of Canada: A 20th Century Prophet - Ron Dart<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgi9FtPhIl3YzrASnVnysJun2w92bommn-VLZ_aQo4XDwrTAvD1zTokoReTF2Q8RtH53w-uih6H741melwF0QOZJYylNBhyphenhyphenhUKJ41zZPHDmWy0NtIprjU-DaCX9IDtxdDmm27FIG-gCgXE/s1600/grant.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgi9FtPhIl3YzrASnVnysJun2w92bommn-VLZ_aQo4XDwrTAvD1zTokoReTF2Q8RtH53w-uih6H741melwF0QOZJYylNBhyphenhyphenhUKJ41zZPHDmWy0NtIprjU-DaCX9IDtxdDmm27FIG-gCgXE/s1600/grant.png" height="320" width="270" /></a></div>
<div style="font-family: Geneva, Arial, sans-serif; font-size: small; padding-left: 30px;">
But there are remnants left around me…very strange remnants…in this case the Anglican Church which has in it some of the ancient truth and therefore I will live within it. – George Grant</div>
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<div style="font-family: Geneva, Arial, sans-serif; font-size: small; padding-left: 30px;">
Liberalism was, in origin, criticism of the old established order. Today, it is the voice of the establishment. – George Grant</div>
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George Grant was <em>Canada’s</em> most significant public philosopher, meaning that his public was Canadian. – Graeme Nicholson</div>
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They are foolish and ill-educated men who don’t recognize that, when they get into bed with liberalism, it won’t be they who do the impregnating—but that they will be utterly seduced. – Grant letter to Derek Bedson Sept. 21 1965 </div>
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The inside flap on the recent book about George Grant, <em>Athens and Jerusalem: George Grant’s Theology, Philosophy, and Politics</em> (2006), says this: “George Grant (1918-1988) has been called Canada’s greatest political philosopher. To this day, his work continues to stimulate, challenge, and inspire Canadians to think more deeply about matters of social justice and individual responsibility. However, while there has been considerable discussion of Grant’s political theories, relatively little attention has been paid to their theological and philosophical underpinnings”. There is little doubt, in short, that Grant was the most important Christian public intellectual in Canada in the latter half of the 20<sup>th</sup> century, and for those who take their faith with some intellectual seriousness, much can be learned from George Grant the prophet, theologian, philosopher and engaged thinker.</div>
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<em>Athens and Jerusalem</em> walks the extra mile to highlight the deep theological well where Grant turned to slake a thirsty and parched soul. There is more to Grant, though, than the theological and philosophical underpinnings for his public vision. George Grant was an Anglican, and, sadly so, his Anglicanism has often been ignored. In the midst of the culture wars in the Anglican Church of Canada, Grant can offer us a way through and beyond the theological and ethical tribalism of left and right, liberal and conservative that so besets and divides us these days.</div>
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There is a form of Christianity, well lived and articulated by Grant, that might be called the Classical Christian tradition. Such a read of the Christian drama can come as a corrective to the liberal, conservative and fundamentalist versions of Christianity that often compete for dominance in the house of faith today. Grant’s classical understanding of the Christian and Anglican way can still teach us much about the <em>esse</em> of what we need to conserve.</div>
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The fact that Grant attended Upper Canada College (with Anglican roots and history), and the equally important reality that his father was principal of the school meant that Grant was exposed, when young, to the Anglican heritage from a variety of educational and liturgical levels. Grant did his BA at Queen’s University in Kingston (a strong Anglican and historic Loyalist stronghold) and he was offered a Rhodes scholarship to study at Oxford. It was at Oxford that Grant met, Sheila, his future wife (who had taken courses with J.R.R. Tolkien). George and Sheila moved to Halifax Nova Scotia after WW II where Grant was offered a position in the philosophy department at Dalhousie University. </div>
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<b><span style="color: blue;"><a href="http://www.clarion-journal.com/clarion_journal_of_spirit/2014/11/george-grant-and-the-anglican-church-of-canada-a-20th-century-prophet-ron-dart.html" target="_blank">CLICK HERE for the rest of the article</a></span></b></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com1tag:blogger.com,1999:blog-3559213520935177448.post-66754381475131195202014-10-23T01:20:00.001-07:002014-10-23T01:21:04.258-07:00George Grant: Amnesty International and Edward Said - Ron Dart<div class="entry-body" style="background-color: white; clear: both; color: #656565; font-family: Geneva, Arial, sans-serif; font-size: small; line-height: 26px;">
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George Grant (1918-1988) is considered by many to be one of the most significant Canadian public intellectuals in the latter half of the 20<sup>th</sup> century---Grant was also a High Tory of the highest calibre. Grant was a prolific writer and many have commented upon his wide ranging renaissance breadth. There has, of yet, been no essays on Grant and Amnesty International and Grant and Edward Said.</div>
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Amnesty International published <em>The First Torturer’s Trial </em>in 1975. Grant did a review of the book in the <em>Globe and Mail </em>(June 14 1977). </div>
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The focus and reason for the publication of <em>The First Torturer’s Trial</em> was the trial in Greece in 1975 of 32 Greek police officers and military men who had tortured opponents in the junta from 1967-1974. The junta finally collapsed because of the courageous work of Archbishop Makarios (1913-1977) in Cyprus who had been elected as president in 1959, 1968 and 1973. Grant did a sustained commentary on the report, and, in many ways, Grant argued torture was the crudest form of the will to power of ideologues.</div>
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There are those on the political right that argue that it is the left that uses torture to inflict their will and way, and the left has argued that the right often uses torture to silence opposition. There can be no doubt that both totalitarian and authoritarian states of the left and right often use their wills to end meaningful civic and civil dialogue. Grant’s meditation on <em>The First Torturer’s Trial </em>brings this obstinate fact to the fore again and again.</div>
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Grant argues that “Torture is obviously the central crime against justice”. This means that central to Grant’s understanding of political thought and life is the quest for justice and the good—torture undermines both the good and justice. Grant makes it clear that to only focus on the 32 Greek military and police officers that did the torturing misses the deeper causes of those back of the torturers who justified and commanded the officers to engage, from 1967-1974, in torture as a state practice. The means was subverted for a dubious end and dissenters became disposable objects.</div>
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<a name='more'></a>It is one thing to track and trace the chain of command from torturers to those higher up the military ladder that approved such actions. Is the state then to be blamed? But, who supported the Greek junta? The ideological will to power can go from the crude to the often invisible chain of command beyond even the Greek state.<br />
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It is significant that Grant, in his reflections, also pondered how such willing detached and isolated from the good (which shapes and defines the meaning of justice) also turns on the environment and animals. “Our torture of non-human species grows and is taken for granted”. Grant was, in many ways, decades ahead of his time with such a statement----the animal rights movement have, in the last few decades, caught up with Grant as have many in the environmental movements.</div>
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The point to note here is that Grant has enucleated the core of the problem of modernity: power and will often trump justice and the good---torture is just the most graphic and obvious form this takes.</div>
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Grant concluded his insights by stating that “Amnesty International does a notable service in opposing torture in whatever regime it arises. One aspect of that opposition is bringing out books such as this which keep the reality before us”. </div>
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Edward Said (1935-2003) was, until his untimely death, probably, the most prominent spokesman for the Palestinian cause in North America. There is a tendency to assume that conservatives are pro-Israel, Grant was a Tory conservative, therefore, he would be contra Said. Said’s probing book, <em>The World, The Text and the Critic </em>was published in 1982. Grant reviewed the tome in the <em>Globe and Mail </em>in 1983 (May 7 1983). Grant began the review by stating, “Since the decay of philosophy and theology, literature has become the means whereby the educated masses are being introduced to many forms of knowledge which may not be given through the study of the modern sciences”. Grant further argued that the insights of literary critics such as Edward Said are needful guides into the process of reading a text—what is the relationship between the world we live in, the text read and the role of the critic? Such is the heart and core of Said’s book and Grant saw the pure and burnished gold in it. Grant suggested that Said’s chapters, “Islam, Philology, and French Culture: Renan and Massignon” and a chapter on Derrida and Foucault were the real keepers and charmers.</div>
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We can certainly see Grant engaging the postmodernists, Islam and Oriental thought decades before it became popular and trendy—Said was a fine portal into such an ethos given his Middle Eastern and Palestinian background and family upbringing.</div>
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It is a delight to hear Grant affirm Said because of “his presence in the wonderful world of Islamic learning”---hardly the position many conservatives take these days. Said, like Chomsky, has seen through the crude and subtle nature of western imperialism (its obvious military and economic forms, but more insidious, its cultural forms).</div>
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Grant’s review of <em>The World, The Text and the Critic </em>does more than cheerlead, though. He does call Said to task for his limited read and understanding of Plato---neither Derrida nor Heidegger truly entered the “enrapturing” vision of Plato and Grant suggested that Said was much more indebted to Derrida than a significant read of Plato. Grant does, though, give the nod to Said at a variety of levels that most conservatives never will nor do—this is Grant, once again, pondering the perennial issues with deeper probes and a fully catholic mind.</div>
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Most in 1983 knew little about Islam, the Middle East or Comparative Literature---Said did, and Grant did what he could to point the way to Said’s insights while offering mild criticisms.</div>
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It is most understandable why Grant is viewed as one of the most significant Canadian public intellectuals in the latter half of the 20<sup>th</sup> century----his insights on torture via the Amnesty International report and his reflections on Edward Said do point the way to spacious mind and nimble imagination that engage substantive public ideas and issues.</div>
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Ron Dart </div>
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Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com1tag:blogger.com,1999:blog-3559213520935177448.post-85954157735294479362013-07-06T22:38:00.002-07:002013-07-06T22:38:53.951-07:00George Grant and Hinduism: Contemplative Probes - Ron Dart<div class="entry-body" style="background-color: white; clear: both; font-family: 'Trebuchet MS', Verdana, sans-serif; font-size: small; line-height: 19px;">
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<span style="color: #111111;">Christianity seems in a certain way closer to Hinduism than it does to its fellow religions that arose in the East.</span></div>
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<span style="color: #4040ff;">George Grant, <em>George Grant in Conversation</em>(1995) p. 176</span></div>
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<span style="color: #111111;">In talking about a philosophical response, are we not supposed to have agreed upon understanding as to what philosophy is? And certainly one should not try to take advantage of the fact that there is no definition of philosophy on which all are agreed. </span></div>
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<span style="color: #4040ff;">John Arapura, <em>Modernity and Responsibility: </em><em>Essays for George Grant</em> (1983) p.52 </span></div>
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<span style="color: #4040ff;"><span style="color: #111111;">Modern scientists, like the modern thinkers in Swift’s <em>Battle of the Books</em>,<em></em>explain nature, human and non-human, the idea of soul, and not surprisingly they have produced a world where it is difficult to think what it means to be open to the whole. Ancient thinkers are compared to the bee which goes around collecting honey from the flowers; modern thinkers are compared to the spider which spins webs out of itself and then catches its food in that web</span>.</span></div>
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<span style="color: #4040ff;">George Grant in Dennis Lee, <em>Poetry and Philosophy</em> (1982) </span></div>
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The recent book, <em>Athens and Jerusalem: George Grant’s Theology, Philosophy, and Politics </em>(2006), probed Grant’s deeper theological roots, but in the doing of this, Grant’s interest and affinity with the Orient and Hinduism was missed and ignored. This is a serious lack and weakness in an otherwise needed and necessary commentary on Grant. </div>
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Grant saw himself as standing within the ‘Hindu wing of Christianity’, and, as mentioned above, he thought the contemplative and mystical core of Christianity made it ‘closer to Hinduism’ than to either the Jewish or Islamic traditions.</div>
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What did Grant mean by the statements mentioned above, and why was he, as a Canadian, at the forefront of probing greater contemplative depths in the Christian Tradition, and, by doing so, opening up new trails for interfaith dialogue?</div>
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<a name='more'></a>If Grant’s interest in the East is ever to be properly understood, it is essential that the state of Western philosophy he encountered, opposed and resisted be brought into focus. Grant confronted the philosophic Brahman class in Canada as a young man. Fulton Anderson was one of the most important philosophers in Canada in the 1940s (he taught at University of Toronto), and in 1949, Anderson’s <em>The Philosophy of Francis Bacon</em> was published.<br />
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Anderson did not raise serious criticisms of either Bacon’s empirical method and some of the conclusions Bacon reached and Anderson accepted. Grant just thought this was a case of philosophy being co-opted, assimilated and uncritically genuflecting to a form of scientific rationalism. Such an approach to knowing and being, Grant thought, was reductionistic and undermined the classical contemplative approach to philosophy. Grant did a review in <em>Dalhousie Review</em> (Volume 28:1948-1949) of <em>The Philosophy of Francis Bacon</em>, and Anderson was not pleased. Anderson was a senior scholar and elder in the philosophic clan in Canada, and Grant a younger apprentice. Grant had dared to challenge the master. Anderson would not forget nor forgive such impertinence, but Grant’s criticism of Anderson-Bacon did speak much about his emerging way of understanding and doing philosophy. Grant objected, in short, about the increasingly limited way that philosophy was being defined and defended.</div>
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George Grant’s uncle, Vincent Massey, became the first Canadian born Governor General in Canada, and in the early 1950s, Vincent Massey launched the Massey Commission. The purpose of the Massey Commission was to examine the state of arts and culture in Canada and make recommendations to the government about a post-WW II way forward for Canadians. Vincent Massey asked George Grant to do the article in the Commission on philosophy. The article was published in 1951 as ‘Philosophy’. Grant makes it quite clear in ‘Philosophy’ that he thinks most Canadian philosophy and philosophers had lost their way. They had given themselves to an empirical and narrow scientific rationalism, and this simplistic form of the ‘vita activa’ had banished the classical notion of the ‘vita contemplativa’. Grant urged and argued, insisted and pleaded, made it clear and obvious that if philosophy was merely going to be an errand boy to science, the death knell of philosophy was already ringing. Grant’s straight on criticisms of the state of Canadian philosophy in ‘Philosophy’ drew forth the ire of Anderson and tribe. They would and could not accept Grant’s approach to philosophy and his criticism of them. The Brahmin class gathered to protect their commitments. </div>
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‘Philosophy’ was published in 1951, and in 1952, a symposium was held, PHILOSOPHY IN CANADA, in which Grant was brought to the dock. <em>Philosophy in Canada: A Symposium </em>(1952) makes it more than clear that Grant’s contemplative approach to doing philosophy would not be accepted, and, predictably so, Fulton Anderson led the intellectual armada against Grant. Needless to say, Grant learned quite early in his academic career that the classical contemplative way would not be welcomed in a serious approach to philosophy or, by extension, in theology. Theology, to a greater or lesser extent, had also been co-opted by an empirical, confessional and rationalist method that had little to do with the classical contemplative way of knowing.</div>
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Western philosophy had become, for the most part, a plaything of rationalism and empiricism, and the study of religion and theology followed the same path. Grant began the task in the 1950s of casting about in different directions for traditions that embodied an older and more contemplative way of knowing. This is what, of course, walked Grant to Plato and Aristotle and to the East. </div>
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The tale and drama was to heat up further, though, for Grant. Grant decided to leave the philosophy department of Dalhousie in 1959. He had been offered a position in philosophy at a new university in Toronto (York). The founding of York University was part of the birth of many new universities in Canada in the 1960s. The older universities could not accommodate all the new students. York was formed as a companion university to University of Toronto, and, in many ways, it became a counter cultural opposition to it.</div>
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Grant, as I mentioned above, was hired to provide leadership to the fledgling Philosophy Department at York. It was just a few months before problems emerged. York University was to be under the watchful eye of University of Toronto for the first few years, and this meant that George Grant was to be responsible to Fulton Anderson for how he taught courses and the text he used. Anderson strongly recommended Grant use a text written by Marcus Long (a friend and colleague of Anderson’s). <em>The Spirit of Philosophy</em>, by Long, had little to do with Grant’s approach to philosophy. Philosophy, for Long, was about critical reflection on arguments and issues, and Long’s notion of the philosophic spirit was more about skepticism and cynicism than anything else. Grant refused to view philosophy in such a way, he insisted such a text would not be used, and he would not bow the knee to Anderson and the University of Toronto. Grant wrote a letter to the president of York in April 1960, clearly explaining why he had to resign from York.</div>
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The differences between Grant and Anderson-Bacon did not abate. Anderson took a persistent pro-Baconian position and, in 1960, his <em>The New Organon and Related Writings </em>was published. Anderson edited and wrote a lengthy introduction to the book that, by 1978, went into ten printings. Grant knew the difference, in an acute way, between Bacon, the spider, and the ways and means of the more classical bee. There could be no doubt that Bacon had taken to the philosophic throne and many were the acolytes that fawned, genuflected and defended his right to rule. Grant dared to challenge the reigning monarch, Anderson was an apologist for Bacon—the differences between the spider and the bee could not be more obvious. The fact that Bacon’s approach to nature was so questionable meant that those who followed in his footsteps became those who colonized, imprisoned and justified abuse of the natural world for profit. Grant realized, decades before the ecological ethos came to the fore, that Bacon (and his minions) had to be confronted by an older, deeper and more contemplative way of being and knowing. </div>
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Grant was committed to teaching philosophy, but, throughout the late 1940s and 1950s, it became clear to him that his understanding of philosophy stood in stark opposition to the reigning paradigm of the time and the Brahmin class that protected such a worldview.</div>
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<em>The Great Ideas Today</em> series published in 1961 a long article by Grant. ‘The Year’s Developments in the Arts and Sciences: Philosophy and Religion’ takes a long and hard look at the failings, limitations and possibilities of both philosophy and religion. Most of the article is on the state of philosophy, but there is a significant aspect in the article on religion. It is in this article that Grant began to unpack, in a deeper and broader way, some of his thoughts on Eastern religions. These reflections on the Orient are important for two reasons; first, this signals a conscious turn by Grant to a formal interest in the East: second, Grant became the chair of the religious studies department at McMaster, and McMaster’s religious studies department became a centre in Canada at both an undergraduate and graduate levels for studies in the East and Orient. Grant was front and centre in all this work at McMaster.</div>
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Grant saw, most clearly, three trends emerging on the cultural scene in Canada and beyond in the 1960s. First, the age of Christendom and Christianity was on the wane. Second, there was a growing interest in the East (some of it naïve and shallow, some of it substantive). The interest in the East was heralded by an interest in the East as a more meditative and contemplative way of knowing. Third, the rational and empirical way of knowing that seemed to produce such objective facts and information had to be challenged at the university level. There were deeper ways of knowing and being, and Grant was doing serious sleuth work on the places and sites of such wisdom. </div>
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There were two prominent Indian thinkers that held Grant at this period of time: Gandhi and Tagore. Grant, in 1966, addressed many students that were opposed to the Vietnam War, and his article, ‘A Critique of the New Left’, holds high Gandhi as a model to heed and hear rather than naïve and idealistic protest politics that wither when the hard times come. Grant offered a solid and penetrating critique of the New Left, and handed out many accolades to Gandhi. He said, and much was said in such a compact way: ‘The central Christian platitude still holds good. The truth shall make you free. I use freedom here quite differently from those who believe that we are free when we have gained mastery over man and over nature. It is different even from the simple cry for political liberty: Freedom now. For in the long haul freedom without the knowledge of reality is empty and vacuous. The greatest figure of our era, Gandhi, was interested in public actions and in political liberty, but he knew that the right direction of that action had to be based on knowledge of reality—with all the discipline and order and study that that entailed’.</div>
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I should also mention that for Gandhi the <em>Bhagavad Gita</em> and the <em>Sermon on the Mount-Beatitudes</em> (taught by Jesus) were basic to understanding the discipline, order and study that birthed genuine freedom. Gandhi’s commitment to the<em>Beatitudes</em> is central to understanding his core ethical vision. George Grant’s ethical centre was also thoroughly rooted and grounded in the <em>Beatitudes</em>. Grant stated this quite clearly in his ‘Five Lectures on Christianity’. He had this to say in the second lecture: ‘Let’s start with the teaching from the Sermon on the Mount. Matthew chapter(s) 5 to 7 reveal a perfect account of justice or righteousness…. What is breathtaking also in the teaching is its immediate clarity and comprehensibility’. Grant and Gandhi both shared a commitment to the Beatitudes as the foundation of the inner-outer life and the pathfinder for a healthy soul and civilization.<em> </em> </div>
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Grant saw in Gandhi an Indian thinker and activist that had integrated, in thought, word and deed, the real meaning of philosophy and politics. This is why, for Grant, Gandhi was the ‘greatest figure of our era’. This was philosophy that had not retreated from the fray or bowed to the scientific way and modern industry. This was truly classical philosophy embodied in the modern era, and just as Gandhi felt the opposition for challenging the juggernaut of modern technology, so did Grant.</div>
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Grant was also quite fond of Rabindranath Tagore. Sheila Grant, in ‘George Grant and the Theology of the Cross’ in <em>George Grant and the Subversion of Modernity: Art, Philosophy, Politics, Religion, and Education </em>(1996), makes this quite clear. Sheila Grant had this to say about Grant’s interest in Tagore. Sheila mentioned that Grant often used this prayer by Tagore ‘when taking a service for students’:</div>
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Give me the supreme faith of love, this is my prayer; the faith of the life in death, of the victory in defeat, of the power hidden in the frailness of beauty, of the dignity of pain that accepts hurt but disdains to return it. P. 225</div>
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There is little doubt that Grant found in Gandhi and Tagore a merging and meeting of contemplation, poetry, politics and action. This was a different approach to philosophy than Grant had encountered at universities in the west. There was something life giving and authentic about such an approach.</div>
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There was more than this, though, to Grant’s interest in Hinduism.</div>
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George Grant left McMaster in 1980, and in his letter of leaving, ‘The Battle between Teaching and Research’ (1980), he makes plain, simple and clear why and how Universities have lost their way. The older way of knowing has been abandoned for modern empirical and technical ways of knowing, and our souls have been lost in the process. Grant turned again to the Maritimes and Dalhousie to spend his last few years. </div>
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William Christian/Sheila Grant mention in <em>The George Grant Reader</em> (1998) that ‘Of all his colleagues at McMaster, Grant felt closest to those who studied Hinduism. His understanding of the meaning of the Gospels was informed not just by Plato but also by what he had learned from Indian religion’ p.459.</div>
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Bithika Mukerji had published a book, <em>Neo-Vedanta and Modernity</em> in 1983. Grant wrote an appreciative ‘Foreword’ for Mukerji’s book. There are two published ‘Forewords’ to <em>Neo-Vedanta and Modernity</em>. The shorter version by Grant is in <em>The George Grant Reader</em>. whereas the much longer ‘Foreword’ is in<em>Neo-Vedanta and Modernity</em>. Mukerji has this to say about Grant in her ‘Preface and Acknowledgements’ to <em>Neo-Vedanta</em>. ‘I learned much about the Western tradition from Prof. George P. Grant at McMaster during the years 1973-1977. Whatever is right and perceptive about the West, in this book, I have gathered from him and what is partial or wrong is my own interpretation’ (p. ii). Bithika Mukerji, also, made it clear the assistance and guidance Dr. Arapura from McMaster offered her throughout her doctoral studies.</div>
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It is essential that the reader has available the longer version of Grant’s ‘Introduction’ to <em>Neo-Vedanta and Modernity</em>. Much more is said and pondered in the longer version than that which is in <em>The George Grant Reader. </em> The meaning of modernity is probed at a deeper level, ‘and the great truths of the religions and philosophical traditions from before the age of progress’ (p. iii). Grant asks this question: ‘What happens to the apprehension of the ontology of the Vedanta in the context of modernity?’ (p. iv). <em> </em></div>
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Grant makes it more than clear in the ‘Foreword’ that modernity-westernization and technology have done much to ‘obscure’ the meaning of ‘bliss’ in the older Vedantic tradition. Grant is more than drawn to Mukerji’s notion of ‘ananda’. The deeper Indian notion of Being that the West has lost by following the breadcrumbs of ‘Locke and Marx, Rousseau or Darwin or Hume’ (p. v) means that the West has sought joy and bliss in areas in which such gifts cannot be offered. The Neo-Vedantic understanding of Being takes the honest pilgrim to places the West cannot go for the simple reason it has lost its way. Grant brought to an end his ‘Foreword’ by stating this: ‘Much silliness has been written in the modern world about the meeting of East and West, by both westerners and easterners. Such a meeting must not sacrifice the greatest of either side….Both westerners and easterners should read the book with close attention’ (p.vi). It is essential not only to read <em>Neo-Vedanta and Modernity</em>, but Grant’s longer ‘Foreword’ is a must read for those interested in his interest in the relationship between tradition and modernity, classical Indian thought and classical Christian thought. Much is brought to the fore in the longer introduction that is missing in <em>The George Grant Reader</em>. </div>
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George Grant turned 65 years of age in 1983. He had challenged the reigning educational, political, economic and philosophic Brahmins in Canada most of his life. A <em>festschrift</em> was written and given to him to celebrate many years of hard service and much turmoil. <em>Modernity and </em><em>Responsibility: Essays for George Grant</em> (1983) has a fine essay in it by one of Grant’s dearest Indian friends from McMaster days: John G. Arapura.</div>
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Arapura’s essay, ‘Modern thought and the transcendent: Some observations based on an Eastern view’ goes straight to the heart of Sankara and Vedantic thought. Arapura makes it clear that with the rise of an empirical method, the issue of the transcendent has become a problem. How can the reality of the transcendent be verified or falsified within a rationalist and empirical method? Arapura’s article is short but to the poignant point. Arapura, like Grant, turned to Heidegger to highlight the problems with the modern understanding of thinking and reason. Heidegger, more than any other modern western philosopher, undermined and undercut the foundation of modern reason and opened older paths to knowing. These older markings and signposts pointed the way to a deeper way of knowing and understanding the meaning of thought and thinking. Kant and reason are left behind. Heidegger leads the way to Sankara and his understanding. The path is opened to the transcendent once again once the single vision and one dimensional view of empirical reason is doubted and questioned as the only way of knowing. Arapura’s use of the <em>Upanisads</em> and Sankara’s interpretation of them also points the way to a dialogue between Sankara and Plato. This meeting much interested Grant and Arapura. ‘Modern thought and the transcendent: Some observations based on an Eastern view’ brought Grant and Arapura together yet closer in their desire to understand how an older contemplative Hinduism and an older contemplative form of Christianity might have some important points of affinity. This is why Grant thought he had much in common with the ‘Hindu wing of Christianity’. Both Arapura and Mukerji taught Grant much about a deeper and older Indian and Hindu way, and Grant was more than eager to hear, heed and learn.</div>
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Bithika Mukerji had been both a student of George Grant and John Arapura when she studied at McMaster. <em>Neo-Vedanta and Modernity</em> very much embodies and reflects the deeper concerns of Grant and Arapura. The full fruit bearing of Arapura’s thinking came to the fore in his book, <em>Gnosis and the Question of Thought in Vedanta</em> (1986). Arapura was, like Grant, very much pondering how Heidegger had challenged the western notion of reason and thinking, and, by doing so, opened up new ways to understand thought and different levels of knowing (<em>gnosis</em>). <em>Gnosis and the Question of Thought in Vedanta</em> is divided into four sections: 1) ‘Gnosis and the scope of philosophizing in Vedanta, 2) Gnosis and philosophical thought in <em>Rig Veda</em>, 3) Gnosis and philosophical thought in the <em>Upanisads</em>, 4) Gnosis and philosophical thought in the B<em>hagavad-Gita</em>, and 5) Gnosis and philosophical thought in the <em>Brahma Sutra</em>. It is impossible, when reading <em>Gnosis and the Question of Thought in Vedanta</em>, to miss the many conversations Arapura and Grant must have had while in Hamilton at McMaster University.<em> </em> </div>
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John Arapura’s book, <em>Gnosis and the Question of Thought in Vedanta</em> was published in 1986. Arapura sent Grant a copy of the book, and Grant replied to Arapura in a letter (12 November 1987). Grant says. ‘Your book is wonderfully illuminating’. The rest of the short letter goes on to explain how and why<em>Gnosis and the Question of Thought in Vedanta</em> is illuminating. Grant had less than a year to live, but he was always willing to be led and taught about the depths of Sankara and Neo-Vedantic thought, and how such an ancient line and lineage might assist Christians in both going deeper in their own journey and, equally important, challenging the narrow approach to knowing of modernity.</div>
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There is one more thinker we need to ponder as Grant engaged Hinduism. This is Nietzsche. Both John Arapura in ‘Modern thought and the transcendent: Some observations based on an Eastern view’ and, interestingly enough, Ronald Beiner in ‘George Grant, Nietzsche, and the Problem of a Post-Christian Theism’ in <em>George Grant and the Subversion of Modernity </em>(1996) deal with Grant, Nietzsche and Hinduism. </div>
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The 19<sup>th</sup> century witnessed two important events; Science replaced Christianity as the new religion and source of authority; this is an aspect of modernity. As Christianity was marginalized and science rose to the throne, a spiritual thirst still existed that science could not slake. There was a turn to the East to make sense of such a thirst and hunger. Western modernity had marginalized Christianity, but the spiritual void was filled by an increasing interest by westerners in the Orient. Germany was front and centre in this turn to the East, and Nietzsche had apart to play in the drama.</div>
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Nietzsche’s oft quoted ‘God is dead’ obscures his deeper ponderings on the meaning and significance of Christianity, religion, spirituality and the Orient and Ancient Near East. Nietzsche, like Grant, had serious doubts about the spirit and forms of modernity, and he looked to the Classical past for insight and guidance. Nietzsche makes it quite clear in books such as <em>Will to Power, Genealogy of Morals, The Antichrist, Thus Spoke Zarathustra</em> and <em>Twilight of the Idols</em> where his commitments were and why. Nietzsche preferred Roman Catholic Christianity to Protestant Christianity, he preferred Hinduism to Buddhism, the warrior gods of Homer and the Jewish warrior God to Christianity and Buddhism. He was quite drawn to the Hindu caste system, but his view of hierarchy and caste was based on nobility, risk, energy, courage and effort rather than an inherited Brahmin class. Nietzsche countered the leveling of values that modernity brought, and he thought Christianity and the Enlightenment were to blame for the problem. Christianity was as much part of modernity as was the Enlightenment for Nietzsche, and Nietzsche wanted little of either. Grant and Nietzsche both shared deep suspicions of the modern project, and both turned to the wisdom of the past to counter the modern ethos and mood. Both had an interest in Hinduism, although they were interested in different parts of Hinduism. The lawbook of Manu spoke to him of aristocracy and heroism, of those who overcome for a higher ideal. Beiner’s ‘Grant, Nietzsche, and Post-Christian Theism’ highlights how both Grant and Nietzsche turned to the Classics in opposition to modernity, but their interpretation of the Greek and Indian Classics went in different directions. It is essential, though, that most thinkers that opposed modernity (like Grant and Nietzsche) turned to both the Occidental and Oriental past as a means to both counter modernity and offer an older and deeper way of knowing and being. There was, therefore, a convergence for many in their turn to the ancient past in the West and East.</div>
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The question was this, though: what and whose interpretation of the Classical Western and Eastern should be heeded and why? There can be no doubt, though, that both the more ancient Greek and Indian traditions had a certain charm and appeal for those that saw through the pretensions and limitations of liberalism and modernity. </div>
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Many of the more thoughtful Germans in the 19<sup>th</sup> century were quite keen on pondering how the Orient could and would walk them beyond the failing and faults of both Christianity and Science. Arapura’s article, ‘Modern thought and the transcendent: Some observations based on an eastern view’ discussed Nietzsche and Paul Deussen (the German Vedantic scholar).</div>
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Deussen and Nietzsche were friends and both had an interest in India as a way of transcending both a faltering Christianity and the limitations of science. Deussen argued that Parmenides, Kant and Sankara had much in common. Nietzsche read Deussen’s <em>Das System des Vedanta</em> and some of the <em>Upanisads</em>, and he opposed both. The Dionysian spirit did not live with an energetic passion in such texts. Apollo was too present.</div>
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Grant thought that Nietzsche and Heidegger had done more than most thinkers to make ‘the modern western project conscious of itself’. Both men turned to the Classical way (both interpreting it selectively and bringing many modern assumptions with them). Nietzsche, like Grant, had an interest in Hinduism, but their interest and interpretation took them down different paths and trails.</div>
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Grant lived, moved and had his being in the ‘Hindu wing of Christianity’. This means Grant’s interest was much more in the contemplative wing of Hinduism. There was no doubt that Grant was drawn to Nietzsche and Heidegger. Both men, in their different ways, showed Grant how modernity could be challenged, the flaws and fallacies within it, and, following Heidegger, the problems with empiricism and rationalism as a way of knowing. But, Grant did not follow Heidegger or Nietzsche in their interpretation and turn to the Classical Eastern and Western traditions. This is where Simone Weil entered the drama for Grant.</div>
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George Grant, in many ways, saw Simone Weil as his Diotima. Grant thought that Weil’s read of the Classical Greeks in <em>Intimations of Christianity Among the Ancient Greeks </em>was much sounder, saner and comprehensive than Nietzsche and Heidegger. The same sensitivity that Weil applied to the Greeks she applied to reading Oriental and Indian texts.</div>
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Simone Weil had a contemplative understanding of the philosophic journey that threaded together the inner and the outer journey, contemplation and justice. This is what brought Grant and Weil close to Gandhi and Tagore.</div>
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There is little doubt that Nietzsche and Heidegger did much to assist Grant in his analysis of the modern project, and that John Arapura and Bithika Mukerji did much to walk Grant deeper into the world of the Vedanta and Sankara. But, Gandhi, Tagore and Simone Weil did even more to guide Grant into a more integrated understanding of the Classical Greek and Indian way of integrating contemplation and politics. Grant, to his reflective and activist credit, embraced such wise sages and lived forth such an integrative way within the Canadian context.</div>
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Ron Dart </div>
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Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-5178118878782850572013-03-30T08:51:00.000-07:002013-03-30T08:52:48.711-07:00Dostoevsky's Idiot and Holbein's Christ by Brad Jersak<a _mce_href="http://www.clarion-journal.com/.a/6a00d834890c3553ef017d4266c2a4970c-popup" class="asset-img-link" href="http://www.clarion-journal.com/.a/6a00d834890c3553ef017d4266c2a4970c-popup" style="font-family: 'Trebuchet MS', Verdana, sans-serif; font-size: small;"><img _mce_src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017d4266c2a4970c-500wi" _mce_style="display: block; margin-left: auto; margin-right: auto;" alt="The_body_of_the_dead_christ_in_the_tomb-copy" class="asset asset-image at-xid-6a00d834890c3553ef017d4266c2a4970c" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017d4266c2a4970c-500wi" style="border: 0px; display: block; margin-left: auto; margin-right: auto;" title="The_body_of_the_dead_christ_in_the_tomb-copy" /></a><span style="background-color: white; font-family: 'Trebuchet MS', Verdana, sans-serif; font-size: x-small;"></span><br />
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<strong><strong>The <em>theologia crucis </em>of </strong>George Grant, John Oman and Dostoevsky by Brad Jersak</strong></h3>
<strong>George Grant on Oman’s theologia crucis</strong><br />
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George P. Grant’s PhD dissertation focused on John Oman. And Grant’s theology of the Cross actually bears many of the marks of Oman’s theologia crucis. Both men held the Cross as central to all Christian theology, that faith (not reason) is essential to one’s knowledge of God’s love and forgiveness, and that God’s providence must ultimately remain a mystery. Both believed redemption was accomplished—consummated1—in Gethsemane and Golgotha. They believed that Christ is risen, but that Easter Sunday did not reverse a Good Friday defeat. The Resurrection was not a fulfillment, but a consequence of the Cross.2 Sheila illustrates Oman’s lingering impact on Grant by comparing an analogy common to each.<br />
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Oman: “The theologia gloriae sees on the cross ‘the King in rags, who will soon tear off his disguise and show himself in triumph.”</div>
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Grant (1976 lectures at McMasters): “There is a ghastly way of speaking about the Resurrection in the modern world which I call the fairy-tale way. A prince is dressed in rags, and everybody scorns him. Suddenly the clothes are pulled off and he appears in his prince’s costume, and everybody treats him well.”3</div>
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But Grant also critiques Oman’s theology as insufficient—too simple, triumphant, and voluntaristic for moderns whose faith is shattered by despair. Oman’s vision is beautiful as far as it goes: Grant acknowledges Oman’s Cross as a prophetic revelation of the Father’s love, the Son’s forgiveness, and the call to “find joy in the world by the knowledge that all can be redeemed.”4 It also reveals God’s call to an ethic of forgiveness: “Oman’s faith is that Our Lord on the Cross reveals the Father as Love, Who demands from men that they take up their crosses in forgiveness. The Father’s Love and man’s freedom to partake of it are the essence of Christianity.”5 But something is missing. By resisting Oman, Grant tells us his own story—how this simplicity is marred by the reality of doubt and despair that comes with extreme affliction.<br />
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<span _mce_style="color: #4040ff;" style="color: #4040ff;"><strong>To read the rest of this article: <span class="asset asset-generic at-xid-6a00d834890c3553ef017c3837a5fb970b"><a _mce_href="http://www.clarion-journal.com/files/grant-oman-dostoevsky.pdf" href="http://www.clarion-journal.com/files/grant-oman-dostoevsky.pdf">Download Grant Oman Dostoevsky</a></span></strong></span></div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-44975230946155980122013-03-29T07:47:00.002-07:002013-03-29T07:47:51.444-07:00Good Friday - 1951 by George Grant
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<b>Good Friday </b><span class="MsoFootnoteReference" style="line-height: 150%; text-indent: 36pt;"><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: ArialMT; mso-bidi-language: EN-US; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;"><ins cite="mailto:Brad%20Jersak" datetime="2012-05-11T09:42"><a href="http://www.blogger.com/blogger.g?blogID=3559213520935177448#_ftn1" name="_ftnref1" style="line-height: 150%; text-indent: 36pt;" title="">[1]</a></ins></span></span></span></div>
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O dearest word, the very Word indeed,</div>
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Breathes on our striving, for the cross is done;</div>
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All fate forgotten and from judgement freed,</div>
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Call Him then less - Who shows us this - Your Son?</div>
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Look it is here, at death, not three days later,</div>
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The love that binds the granite into being.</div>
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Here the sea's blueness finds its true creator,</div>
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<i>His glance on Golgotha our sun for seeing.</i></div>
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Nor say the choice is ours, what choice is left?</div>
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Forgiveness shows God's Will most fully done.</div>
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There on the cross the myth of hell is cleft,</div>
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And the black garden blazes with the sun.</div>
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Hold close the crown of thorns, the scourge, the rod,</div>
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For in His sweat, full front, the face of God.</div>
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<a href="http://www.blogger.com/blogger.g?blogID=3559213520935177448#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="msoIns"><ins cite="mailto:Brad%20Jersak" datetime="2012-05-11T09:42"><span style="font-size: x-small;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman';"><ins cite="mailto:Brad%20Jersak" datetime="2012-05-11T09:42">[1]</ins></span></span><!--[endif]--></span></ins></span></span></a><span class="msoIns"><ins cite="mailto:Brad%20Jersak" datetime="2012-05-11T09:42"><span style="font-size: x-small;"> S. Grant, “Grant and
the Theology of the Cross” (1996), 248 (citing <i>United Church Observer</i> 13.6 (15/05/1951): 16).</span><span style="font-size: 11.5pt;"><o:p></o:p></span></ins></span></div>
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<!--EndFragment--><br />Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-77828696954257458412013-03-02T08:46:00.001-08:002013-03-02T08:46:57.117-08:00New Books on George Grant and Red Toryism<br />
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These new publications on George Grant and Red Toryism are now available in paperback and kindle. They include essays in political theology, political science and philosophy, exploring Grant's engagement with Nietzsche, Heidegger, Weil and much more.</div>
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<strong><a _mce_href="http://www.amazon.com/dp/192751200X/ref=rdr_ext_tmb" href="http://www.amazon.com/dp/192751200X/ref=rdr_ext_tmb" target="_self">RED TORY, RED VIRGIN: ESSAYS ON SIMONE WEIL AND GEORGE GRANT by BRAD JERSAK</a></strong></div>
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<a _mce_href="http://featherfiles.aviary.com/2013-03-02/f77694d11/dc2dd5ff7a7045e2aece5d745c7ffdb1_hires.png" _mce_style="float: right;" class="asset-img-link" href="http://featherfiles.aviary.com/2013-03-02/f77694d11/dc2dd5ff7a7045e2aece5d745c7ffdb1_hires.png" style="float: right;"><img _mce_src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b48f6970b-320wi" _mce_style="margin: 0px 0px 5px 5px;" alt="Red tory" class="asset asset-image at-xid-6a00d834890c3553ef017c373b48f6970b" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b48f6970b-320wi" style="border: 0px; margin: 0px 0px 5px 5px;" title="Red tory" /></a>Simone Weil and George P. Grant were among the 20th century's top political theologians. Weil, a philosopher-activist-mystic from France, was the Christian mystic who refused to join the Church but nevertheless, influenced the Vatican II popes with her radical openness. George Grant, one of Canada's top three thinkers, once said that next to the four Gospels, Weil was his highest authority. This book is a series of essays in political theology, exploring some of their key themes and how their work inter-relates. This book explores in depth, for the first time, how their 'theology of consent' informs their political philosophy and a public ethic of the Cross.</div>
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Table of Contents Preface / 1 Part 1 – SIMONE WEIL: RED VIRGIN 1. Simone Weil: George Grant’s Diotima / 5 2. Stages of Weil’s Mystical Ascent / 19 3. Competing Conceptions of God in Biblical Religion / 49 Part 2 – GEORGE GRANT: RED TORY 4. Grant and the Matrix: Complex of Ideologies / 71 5. Grant and the Matrix: Dialogue Partners / 75 6. Finding His Voice: Conversion to Lament / 83 Part 3 – DIVINE CONSENT 7. Wrath and Love as Divine Consent / 109 Abbreviations / 123 Bibliography of Sources Consulted / 127</div>
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<strong><a _mce_href="http://www.amazon.com/dp/1482592630/ref=rdr_ext_tmb" href="http://www.amazon.com/dp/1482592630/ref=rdr_ext_tmb" target="_self">GEORGE P. GRANT: MINERVA'S SNOWY OWL by Brad Jersak</a></strong></div>
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<a _mce_href="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b52dd970b-pi" _mce_style="float: right;" class="asset-img-link" href="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b52dd970b-pi" style="float: right;"><img _mce_src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b52dd970b-320wi" _mce_style="margin: 0px 0px 5px 5px;" alt="Minerva cover" class="asset asset-image at-xid-6a00d834890c3553ef017c373b52dd970b" src="http://www.clarion-journal.com/.a/6a00d834890c3553ef017c373b52dd970b-320wi" style="border: 0px; margin: 0px 0px 5px 5px;" title="Minerva cover" /></a>George P. Grant (1918-88) was one of Canada's premier political philosophers and stands as the benchmark for the Red Tory Tradition. He can also be credited with introducing the thought of Nietzsche, Heidegger and Simone Weil to Canada, critically analyzing their work seriously for the first time. Grant's Red Toryism has been revived and modified in the UK, but for a look at the essential thought of its chief architect, this book is a must read. Included in this work are essays in political theology, along with previously unpublished letters and classnotes that are critical to an understanding of Grant's 'primacy of the Good' vis-a-vis the 'primacy of freedom-as-mastery.' Especially important is the analysis of his theological relationship to Simone Weil and an appropriation of his work to rise above the culture wars of left and right.</div>
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Table of Contents Preface / 1 Part 1 – CONVERSION 1. George Grant’s Conversion Accounts / 5 2. Simone Weil’s Encounter with Christ in Marseilles / 13 3. Grant’s McMaster Sermon / 17 Part 2 – THE RISE OF MODERNITY 4. Sprouts of Modernity in Medieval Theology / 23 5. Blooms of Modernity in the Reformation and Calvinist Puritanism / 37 6. The Autonomous Subject: Knowing as Willing in Descartes, Bacon and Kant / 49 Part 3 – MYSTICAL EPISTEMOLOGY 7. Etymology of Nous / 65 8. Heidegger’s Eckart / 81 9. Weil’s Mystical Ascent / 85 Part 4 – GRANTEAN THEOLOGY 10. God the All-Powerful, All-Powerless / 111 11. Consent as Coercion / 123 Part 5 – GRANTEAN JUSTICE 12. Grant’s Rhetorical Method / 131 13. Christ at the Checkpoint / 141 Part 6 – PRIMARY SOURCES 14. Previously Unpublished Letters and Journal Entries / 151 15. Reading Simone Weil: Unpublished Excerpt / 199 16. Dalhousie Classnotes on Plato / 201 17. Robin Mathews: The Wave of the Future / 211 18. Grant’s References to Martin Luther’s Thesis 21 / 213 APPENDICES 19. Grant’s Readings in Weil: French and English / 219 20. Beyond Dualism: Correspondence with Radical Orthodoxy / 221 Abbreviations / 227 Bibliography of Sources Consulted / 231</div>
Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-43068481814404237612013-02-14T13:53:00.002-08:002013-02-14T13:54:22.968-08:00Ron Dart's Keepers of the Flame - Response by Brad Jersak<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0j2YIvpovQp7wwl8-YcBggA65Dzw8YWORQG5XeXrogA_bkWbnCa5QXfbTDtaXeLBX7uCkKaDJVC1fI4XSfbtKE3bAVp-x2fNEc0frWH58erfOriM4bvQwuk6f4swMbDy2XaMdsQM6vXg/s1600/kotf.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0j2YIvpovQp7wwl8-YcBggA65Dzw8YWORQG5XeXrogA_bkWbnCa5QXfbTDtaXeLBX7uCkKaDJVC1fI4XSfbtKE3bAVp-x2fNEc0frWH58erfOriM4bvQwuk6f4swMbDy2XaMdsQM6vXg/s320/kotf.jpg" width="212" /></a></div>
<span style="background-color: white;"><b><span style="color: #333333; font-family: Verdana, sans-serif; font-size: 13px; line-height: 19.5px;">Ron Dart,</span><i style="color: #333333; font-family: Verdana, sans-serif; font-size: 13px; line-height: 19.5px;"> Keepers of the Flame: Canadian Red Toryism</i><span style="color: #333333; font-family: Verdana, sans-serif; font-size: 13px; line-height: 19.5px;"> (Fermentation Press, 2012).</span></b></span><br />
<span style="background-color: white; color: #333333; font-family: Verdana, sans-serif; font-size: 13px; line-height: 19.5px;"><br /></span>
<span style="color: #333333; font-family: Verdana, sans-serif; font-size: x-small;"><span style="line-height: 19.5px;">It may seem redundant to follow up Robert Williams' fine review of <i>Keepers of the Flame</i> (below), but having recently completed three years of Grantean studies under Dart's supervision, I would like to voice my own response while the experience is still fresh. </span></span><br />
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<span style="color: #333333; font-family: Verdana, sans-serif; font-size: x-small;"><span style="line-height: 19.5px;">In this book, we get the sort of 'best-of' material that has put Ron Dart at the forefront of Red Toryism in Canada. With Williams, I see Ron standing among the ranks of the 'Keepers of the Flame' discussed in this book. The capacity to scan the landscape from 30,000 feet enables him to see very broad patterns and connections, as well as significant discontinuities and contrasts. I would argue that this eagle-eye perspective makes Dart one of Red Toryism's premier analytical historians today, taking up the torch from giants like William Christian.</span></span><br />
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<span style="color: #333333; font-family: Verdana, sans-serif; font-size: x-small;"><span style="line-height: 19.5px;">This book in particular was helpful for Grant scholars who want to learn about the other great Canadian Red Tories. I recognized names like Leacock, Mathews and Acorn, but there were a number of names that I had not encountered previously. For example, Catherine Parr Traill, Susanna Moodie and Marya Fiamengo were women important to the movement that had completely escaped my notice (and shouldn't have!). </span></span><br />
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<span style="color: #333333; font-family: Verdana, sans-serif; font-size: x-small;"><span style="line-height: 19.5px;">What struck me too was how many Red Tories were not primarily politicians or political scientists, but significant poets whose words are a heartbeat that one simply cannot capture when tied to the deceptive binary of political right or left -- they transcend the culture wars with a higher vision of the Good and of truth and justice. None of this escapes Dart. He peruses the landscape, then sets these characters over against popular counterparts in literature (Atwood), activism (Chomsky), politics (Manning) and theology (Pinnock). I am challenged to ponder the ease with which I jump on bandwagons and cautioned against simple either-or thinking. The Canadian Red Tories call us to be at once more prophetic <i>and</i> more nuanced in our engagement. Just when I believe I have 'nailed it,' Ron and his heroes apply the brakes. They also serve to slow the pendulum swings of our (my) reactive nature, noting that at any given moment, someone like Grant could be the darling of the New Left or their greatest disappointment, opposing abortion or promoting public health care on 'any given Sunday.' </span></span><br />
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<span style="color: #333333; font-family: Verdana, sans-serif; font-size: x-small;"><span style="line-height: 19.5px;">In all of this, Ron Dart's book provides a sense of quality control. What is the Canadian vision? What is a conservative? And what is a Red Tory? Perhaps this is easier in Canada, where Red Toryism has become extinct enough such that it's easier to define. Less so in the UK, where a revival of Red Toryism proves dynamic and slippery. This is of concern to Ron, because newcomers (like me) are prone to emphasize similarities between George Grant and the new UK Red Tories like Philip Blond. Blond's book, <i>Red Tory</i>, looks familiar to me. He shares Grant's Christian Platonism; his call to restore 'the virtues' and identify 'the Good' in education; and even the moniker 'Red Tory.' Meanwhile, Ron is able to see problematic differences--he sees a distortion and a loss. This is not entirely clear to me yet, and I had hoped for something substantive in this book that lays out the differences plainly. For now, I will look forward to that in Ron's future articles and books, satisfied that <i>Keepers of the Flame </i>has established a standard on the Canadian front.</span></span><br />
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<br />Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-7142268028956030082013-01-24T13:13:00.002-08:002013-01-24T13:13:47.669-08:00George Grant, Radical Orthodoxy and Red Toryism with Ron Dart<iframe width="560" height="315" src="http://www.youtube.com/embed/9RdF6fe3j28?rel=0" frameborder="0" allowfullscreen></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-709662017893809772013-01-19T09:57:00.001-08:002013-01-19T09:57:35.751-08:00Review of Ron Dart's 'Keepers of the Flame' - by Robert Williams<i>Keepers of the Flame: Canadian Red Toryism</i> (2012) – A Short Review
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Professor Ron Dart’s latest book, Keepers of the Flame: Canadian Red Toryism, a collection of Dart’s essays written over a period of about 15 years, was published by Fermentation Press out of Quebec in the closing days of December 2012. For those of us who’ve read Dart’s earlier work, the content of the book should come as no surprise. Within the pages of <i>Keepers of the Flame</i>, many a familiar topic is discussed, pondered and thought about:<br />
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<li>Red Toryism (its roots and new routes, to play off the title of an earlier text by Dart) </li>
<li>Liberalism (its matrix, principles, prejudices and short-comings) </li>
<li>American Imperialism and its impacts on Canada </li>
<li>Canadian nationalism and compradorism.</li>
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I first met Professor Dart in the Fall of 2002 while still a student at what was then known as the University College of the Fraser Valley (UCFV). His teaching style is what I would call “open” – encouraging dialogue and debate with and between his students on the texts and topics under consideration; encouraging students to critically examine and interrogate the ideological underpinnings of texts, thus identifying both the positives and the short-comings of ideological and philosophical positions and, in that way, moving students beyond being mere uncritical “boosters” and “knockers”; and, finally, opening students’ eyes to the differences between <i>techne</i> and <i>paideia</i>, the implications of these two terms and what they can and do mean within the realms of education, public and political life.
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The above personal reflection also hints at what Brad Jersak has referred to as Ron Dart’s “Red Tory Alternative.” It is this Red Tory Alternative that is “unpacked and unraveled” within the pages and essays that make up <i>Keepers of the Flame.
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The title of the text is, I think, significant. First, as “Keepers” is plural, it speaks to the role of Fermentation Press and Dart – especially Dart – in helping to keep the flame of Red Toryism alive amidst a smoldering and darkening cloud of liberalism, anarchism and postmodernism. Ron Dart has seen, perhaps more than most in the world of academia, the faults, failings and contradictions of the liberal project as he has stood on the shoulders of those who have gone before him – Sir John A Macdonald, Susanna Moodie, Stephen Leacock, John Diefenbaker and George P. Grant, to name a few – and heeded their call. He has thus learned from the best and brightest from within the Red Tory Tradition in Canada and is now “patiently stoking and carefully keeping alive the flame” of Red Toryism (1). For its part, Fermentation Press, in recognizing the work of Professor Dart, has contributed “to help build a fuller flame” (1). Second, I would suggest that the title of the text is also important for a practical reason: In housing the many essays on Red Toryism that it does, its binding and cover pages are, in and of themselves, very much “Keepers of the Flame.”
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<i>Keepers of the Flame </i>is divided into four overlapping sections: “Section I: The American Empire and Canada;” Section II: Canadian Compradors and Colonialists;” “Section III: Canadian Nationalism;” and “Section IV: Beyond Conservatism and Liberalism: God’s Peculiar Peoples.” Each of these sections, in their own ways, addresses the four topics mentioned above, asking critical questions along the way in relation to our modern liberal ethos. Is there an alternative – a way to think outside of the matrix of liberalism? Or are we fated, as the colonials and compradors would gladly have it, to genuflect to the American Republic to the south?
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Red Toryism is, without question, the unifying theme of all the essays contained within the book. What is Red Tory Conservatism? How has it shaped, molded and formed the country we live in? How has it acted as a sort of corrective and interrogator of the liberal agenda? What is the difference between the Conservatism of Sir John A Macdonald and Stephen Harper? What can the deeper principles of Red Toryism teach us if we are willing to heed its call? It is tough questions such as these that Ron Dart seeks to answer in relation to Red Toryism and, in answering such questions, Dart provides readers clear and concise direction “by warning against the dangers of ideology, the pernicious influence of American imperialism, the temptation to sell-out to American liberalism and the pit-falls in neglecting to answer a higher calling” (1). In short, professor Dart is calling on readers to awaken from their “advanced amnesia” and remember their Canadian “intellectual and political history [so] that we can defend ourselves against its distortions” (56). It is only as we seriously unearth our past and study the wisdom of the “ancients” that we become open-minded in any substantive way and thus learn “all sorts of possibilities of what it truly means to be human” (181).
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Indeed, it is as we become more human and question the core principles of liberalism – the ruling ideology of our day – that we begin to see within Canada our own unique philosophical, political, cultural and literary traditions. We also begin to recognize, sometimes within ourselves, the existence of a colonial and comprador class which, previously, may have been all but invisible to the uncritical eye. The ability to have readers reflect critically about some of the larger questions both in terms of the Canadian community and the self is the genius of Ron Dart. As readers dive deeper into treasure trove of the Red Tory ideology (see the “Red Tory Manifesto” on pages 7-13 in Dart’s book for a quick overview of 11 key principles of Red Toryism), he or she cannot help but marvel at what’s been lost in the shift from the classics to the modern liberal project. As we have moved from “contemplation-virtues-wisdom-commonweal-memory-covenant-self as gift-hierarchy” to “activism-values-knowledge-individualism-immediacy-contract-self as project-equality” (189), all has become relative: education is largely about a gathering of facts; there are no Ultimate truths to be had; the formal political process and parties are viewed with the utmost cynicism while protest and advocacy politics is held high; value has become the dollar; nationalism is frowned upon; and the language of conservatism has become distorted almost beyond recognition. That is not to say we haven’t gained much from modernity (we have, and Dart explicitly recognizes this), but we have lost much, also.
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<i>Keepers of the Flame</i>, then, should and must be viewed within the larger context of Ron Dart’s work. In 1999 he published The Red Tory Tradition which was, as he states himself, “a small attempt” to give careful attention and consideration to what “had been lost in the academy, culture and politics by the hegemony of liberalism at a variety of subtle and crude levels” (3). Some thirteen years later, Keepers of the Flame, albeit in a more thorough and substantive way, has continued the revival of Red Toryism, ensuring that a valuable part of the Canadian history and heritage is not lost and erased from political, cultural and social memory.
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I do, however, have some minor criticisms of the text. While I readily acknowledge that the book is a collection of past essays, I think it would have been nice to include at least one new piece touching on the relation between Red Tories and First Nations. There is passing mention of this relationship via reference to an article published jointly by Professor Anthony Hall and First Nations activist Splitting the Sky, but nothing beyond that. To include such a piece, I think, would help to provide a fuller historical picture of the Red Tory Tradition.
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The only other criticism I have to offer is aesthetic. The collection of essays is bound in an attractive volume; however, it seems the editors at Fermentation Press did not read or edit very carefully. There are a number of typos that, individually, are small, but taken together add up over the course of the book. The book also suffers from some formatting issues: For example, page 165 is numbered “V”; Section II, Chapter 4, is written as “Chapter 5,” resulting in two Chapter 5s in this section; Section III, Chapter 4, is written as “Chapter 6;” and Section III, Chapter 6, is written as “Chapter 9.” Small issues such as this give the impression that the collection was rushed to print, and they do take a little away from what is otherwise a fine volume.
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In summary, <i>Keepers of the Flame: Canadian Red Toryism</i>, is a valuable contribution to the literature of Red Toryism. It clearly meets its key objective of explaining the characteristics and philosophy of Red Toryism within Canada and what sets it apart from the Republican brand of Conservatism currently practiced by the Conservative Party of Canada and Prime Minister Stephen Harper. Thanks to Professor Dart’s accessible style, the content is fairly easy to grasp and points the eager student and scholar in many fine directions across ideologies for future research in the area of political philosophy.Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0tag:blogger.com,1999:blog-3559213520935177448.post-83016019296562229342013-01-16T10:26:00.003-08:002013-01-16T10:26:58.817-08:00George Grant and Radical Orthodoxy - Ron Dart<iframe width="560" height="315" src="http://www.youtube.com/embed/ptSjKLgB5sM" frameborder="0" allowfullscreen></iframe>Brad Jersakhttp://www.blogger.com/profile/08209875811138723372noreply@blogger.com0