By Ian Angus
In this provocative learn of the duty of English-Canadian philosophy, Ian Angus contends that English Canada harbours a mystery and unofficial dream of self-rule that's printed via reviews of empire. taking a look at the most tensions among neighborhood residing and the globalized marketplace, Identity and Justice exhibits how modern society's reactions to technological advances and a global industry economic climate have produced more and more remoted participants and avoided the emergence of a coherent group in response to a universalizing philosophy.
Stressing the significance of regionalism and postcolonial understandings, Angus argues that Canada calls for a philosophy of self reliant elements via a perception of universality that subordinates rulership to a negotiation among diversified groups. via dialogue of the paintings of favorite Canadian thinkers, significantly Harold Innis, John Porter, George furnish, and Marshall McLuhan, Angus identifies and explores key issues that outline the uniqueness of English Canada, basically these regarding strength and empire, dominant and cutting edge modes of belief and inspiration, transportation, conversation, group, ethnicity, and collective action.
A penetrating exam of a few of Canada's nationwide myths and the phenomenology of locality within the twenty-first century, Identity and Justice is a groundbreaking critique and restoration of English Canadian social and political thought.
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Extra info for Identity and Justice
In Defence of Louis Riel It is Louis Riel and the two North-West Rebellions that perhaps most clearly raise the question of the radical outside of empire to which the critical thinker must attend. The Declaration of the People of Rupert’s Land and the North-West (8 December 1869) begins by affirming the original compact of government: Whereas, it is admitted by all men, as a fundamental principle, that the public authority commands the obedience and respect of its subjects. 4 It may be doubted whether the redcoats, the explorers who landed on a shore and claimed all the land touching the sea for their sovereign, or the kings who rule in such a fashion, would make such an admission, but the rest of us might find this a reasonable starting point, espe- Critique of Empire 45 cially since there is no recourse to a supposed Enlightenment first condition of God or nature (such as prevailed in the United States).
Perhaps one could generalize so far as to suggest that our greatest thinkers and interpreters of Canadian culture thus far have been great insofar as they have inhabited this tension but have not been able to fix a single point in postcolonial categorial space. The question for contemporary thought should now be clear: Is there any post-colonial writing in Canada, a writing that encompasses the task of writing about everywhere from here – that is to say, of proposing myths, or categories of explanation and description, that illuminate the human condition as such?
In Lament for a Nation, George Grant asked: ‘How can a faith in universalism go with the desire for the continuance of Canada? The belief in Canada’s continued existence has always appealed against universalism. ’18 But if an argument for the continued existence of Canada must appeal to the rights of particularity, why cannot the rights of particularity as instantiated in the cities, regions, ethnicities, or other localities, be appealed to against the Canadian state? Why, indeed, is the Canadian state any better an example of particularity than the many and diverse local attachments within it, or the other ‘localities’ that have been articulated by social movements?