George Grant (philosopher)

George Grant OC FRSC
Born	George Parkin Grant (1918-11-13)13 November 1918 Toronto, Ontario, Canada
Died	27 September 1988(1988-09-27) (aged 69) Halifax, Nova Scotia, Canada
Spouse	Sheila Allen ​ (m. 1947)​
Academic background
Alma mater	Queen's University Balliol College, Oxford
Thesis	The Concept of Nature and Supernature in the Theology of John Oman (1950)
Influences	Pre-Socratics[citation needed] Plato Aristotle[citation needed] Augustine of Hippo[citation needed] Friedrich Nietzsche Martin Heidegger Leo Strauss[1] Simone Weil[2] Jacques Ellul James Doull Michael B. Foster[3]
Academic work
Discipline	Philosophy religious studies
School or tradition	Canadian nationalism continental philosophy Platonism Red Toryism
Institutions	Dalhousie University York University McMaster University
Main interests	Continental philosophy contractarianism English civic tradition Greek philosophy history of philosophy nihilism philosophy of technology political philosophy politics theology
Notable works	Lament for a Nation (1965)
Influenced	William Christian Matt Cohen Barry Cooper Ron Dart Douglas John Hall James Laxer[4] Dennis Lee John Milbank[5] A. James Reimer[6]

George Parkin Grant OC FRSC (13 November 1918 – 27 September 1988) was a Canadian philosopher, university professor and social critic. He is known for his Canadian nationalism, a political conservatism that affirms the values of community, equality and justice and his critical, philosophical analysis of the social and political effects of limitless technological progress. As a practising Christian, Grant conceived of time as the moving image of an eternal order illuminated by love.^[7]

Many of his writings express a complex meditation on and dialogue with the great thinkers of Western civilization including the "ancients" such as Plato, Aristotle, and Augustine of Hippo as well as "moderns" such as Georg Wilhelm Friedrich Hegel, Friedrich Nietzsche, Martin Heidegger, Leo Strauss, James Doull, Simone Weil and Jacques Ellul. Grant distinguished between civilizations of antiquity in which people believed that sacred stories, rituals and myths revealed universal order and the civilizations of modernity that came into being with the rise of Western science, the rapid development of industrial technologies and the prevailing belief that human beings are free to create (or will) their own order.^[8][9][10]

"We can hold in our minds the enormous benefits of technological society, but we cannot so easily hold the ways it may have deprived us," Grant wrote, "because technique is ourselves." He argued that the technological society has destroyed "the very systems of meaning" along with the language that expressed the highest human purposes. "Our vision of ourselves as freedom in an indifferent world could only have arisen in so far as we had analyzed to disintegration those systems of meaning, given in myth, philosophy and revelation, which had held sway over our progenitors."^[11]

Grant vigorously opposed euthanasia, which he defined as "deliberately causing the death of someone who is not already dying," and abortion, except where the mother's life is in danger, or in psychologically traumatizing instances of rape, especially of young girls. In the case of abortion, he argued that a woman's right to choose one "can only be made law by denying to another member of our species the right to exist" and, in the case of euthanasia, he wrote that rather than killing patients, doctors can alleviate their pain and fear. He warned that legal access to euthanasia (or assisted suicide) and abortion on demand could result in the killing of people considered less human or less valuable such as the aged, handicapped or the infirm.^[12]

Although he is considered the main theoretician of red Toryism, he expressed dislike of the term when applied to his deeper philosophical interests, which he saw as his primary work as a thinker.^[13] Recent research on Grant uncovers his debt to a neo-Hegelian idealist tradition, Canadian idealism, that had a major influence on many Canadian scholars and Canadian political culture more broadly.^[14]