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Grant Havers [35]Grant N. Havers [3]Grant Neil Havers [1]
  1.  53
    Null.Doohwan Ahn, Sanda Badescu, Giorgio Baruchello, Raj Nath Bhat, Laura Boileau, Rosalind Carey, Camelia-Mihaela Cmeciu, Alan Goldstone, James Grieve, John Grumley, Grant Havers, Stefan Höjelid, Peter Isackson, Marguerite Johnson, Adrienne Kertzer, J.-Guy Lalande, Clinton R. Long, Joseph Mali, Ben Marsden, Peter Monteath, Michael Edward Moore, Jeff Noonan, Lynda Payne, Joyce Senders Pedersen, Brayton Polka, Lily Polliack, John Preston, Anthony Pym, Marina Ritzarev, Joseph Rouse, Peter N. Saeta, Arthur B. Shostak, Stanley Shostak, Marcia Landy, Kenneth R. Stunkel, I. I. I. Wheeler & Phillip H. Wiebe - 2009 - The European Legacy 14 (6):731-771.
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  2. The Politics of Paradox: Leo Strauss’s Biblical Debt to Spinoza.Grant Havers - 2015 - Sophia 54 (4):525-543.
    The political philosopher Leo Strauss is famous for contending that any synthesis of reason and revelation is impossible, since they are irreconcilable antagonists. Yet he is also famous for praising the secular regime of liberal democracy as the best regime for all human beings, even though he is well aware that modern philosophers such as Spinoza thought this regime must make use of biblical morality to promote good citizenship. Is democracy, then, both religious and secular? Strauss thought that Spinoza was (...)
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  3. Leo Strauss and Anglo-American Democracy: A Conservative Critique.Grant N. Havers - 2013 - Northern Illinois University Press.
    In this original new study, Grant Havers critically interprets Leo Strauss’s political philosophy from a conservative perspective. Most mainstream readers of Strauss have either condemned him from the Left as an extreme right-wing opponent of liberal democracy or celebrated him from the Right as a traditional defender of Western civilization. Rejecting both of these portrayals, Havers shifts the debate beyond the conventional parameters of our age. He persuasively shows that Strauss was neither a man of the Far Right nor a (...)
     
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  4.  22
    Kierkegaard, Adorno, and the Socratic Individual.Grant Havers - 2013 - The European Legacy 18 (7):1-17.
    The relation between the individual and history is as central to the thought of Kierkegaard as it is to political philosophy as a whole. In the present age, does the individual create history or does history create the individual? These questions are also central to Theodor Adorno, who took aim at Kierkegaard for ignoring the historical and social constraints that inhibit the freedom of the individual. Adorno’s Kierkegaard offers only dogmatic faith and abstract individualism without providing any rational, liberating challenge (...)
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  5.  25
    The Final Volley in the Strauss Wars?Grant Havers - 2013 - The European Legacy 18 (1):78-82.
    (2013). The Final Volley in the Strauss Wars? The European Legacy: Vol. 18, Reflections on the Future University, pp. 78-82. doi: 10.1080/10848770.2012.722526.
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  6.  32
    Between Athens and Jerusalem: Western Otherness in the Thought of Leo Strauss and Hannah Arendt.Grant Havers - 2004 - The European Legacy 9 (1):19-29.
    In understanding the meaning of the West, twentieth?century political philosophers Hannah Arendt and Leo Strauss called for a return to ?Athens? (classical political philosophy) in order to address the ?crisis of the West,? a loss of a sense of legitimate and stable political authority which, in their view, constitutes a nihilistic threat to Western democracy. The only way for the West to escape this nihilistic crisis is to return to Plato and Aristotle. Implicit in this critique is the belief that (...)
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  7.  37
    Political Philosophy and the Love of Wisdom: Leo Strauss and the “New” Conservatism.Grant Havers - 2005 - Dialogue and Universalism 15 (1-2):121-131.
    The “new” conservatism which dominates American politics is fundamentally different from both liberalism and traditional conservatism. For the neoconservatives, who are influenced by the political philosopher Leo Strauss, fault liberalism for undermining the authority of absolute morality and natural inequality in favor of relativism and openness. Yet they also repudiate the old European conservatism for failing to defy the currents of modernity with anything more than an appeal to tradition. In fine, neoconservatism rejects, despite its own modern origins, modernity itself.
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  8.  7
    Leo Strauss and the Challenge of Revealed Religion.Grant N. Havers - 2019 - The European Legacy 25 (3):347-353.
    Volume 25, Issue 3, May 2020, Page 347-353.
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  9.  61
    Lincoln, Macbeth , and the Illusions of Tyranny.Grant Havers - 2010 - The European Legacy 15 (2):137-147.
    What Shakespeare reveals in Macbeth is the all too human temptation to embrace tyranny. In exposing this temptation, however, Shakespeare also shows that the alleged inevitability of tyranny is a contradictory illusion that cannot survive the cycle of violence that it spawns. In comparable terms Abraham Lincoln exposed the tyranny of slavery as the hypocritical mockery of democracy which threatened the very survival of the American republic. Instead of teaching an illusory and despairing resignation to the tyrannies that plague human (...)
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  10.  28
    Spinoza and the Specters of Modernity: The Hidden Enlightenment of Diversity From Spinoza to Freud. By Michael Mack.Grant Havers - 2012 - The European Legacy 17 (7):954-955.
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  11.  24
    James Burnham's Elite Theory and the Postwar American Right.Grant Havers - 2011 - Telos: Critical Theory of the Contemporary 2011 (154):29-50.
    ExcerptThere is a long tradition of suspicion toward the power of “elites” in the history of American politics. Since the days of the Revolution, Americans have often worried about the rise of small and unaccountable powers that threaten the democratic will and adulterate the traditions of the republic. What Richard Hofstadter pejoratively termed the “paranoid style” of postwar conservative politics has deep roots across the political spectrum in American history. On both the Left and the Right, Americans have opposed the (...)
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  12. Romanticism and Universalism: The Case of Leo Strauss.Grant Havers - 2002 - Dialogue and Universalism 12 (6-7):155-168.
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  13.  26
    The Future of History.Grant Havers - 2013 - The European Legacy 18 (6):771-772.
  14.  21
    A Book Forged In Hell: Spinoza’s Scandalous Treatise and the Birth of the Secular Age.Grant Havers - 2014 - The European Legacy 19 (4):507-508.
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  15.  18
    Leo Strauss and the Invasion of Iraq: Encountering the Abyss.Grant Havers - 2016 - The European Legacy 21 (5-6):602-604.
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  16.  20
    Edge of Empires: Pagans, Jews, and Christians at Roman Dura-Europos.Grant Havers - 2014 - The European Legacy 19 (7):930-931.
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  17.  20
    Leo Strauss, Willmoore Kendall, and the Meaning of Conservatism.Grant Havers - 2005 - Humanitas 18 (1):5-25.
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  18.  18
    The First Modern Jew: Spinoza and the History of an Image.Grant Havers - 2014 - The European Legacy 19 (6):798-799.
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  19.  18
    A Vexing Gadfly: The Late Kierkegaard on Economic Matters.Grant Havers - 2015 - The European Legacy 20 (3):300-301.
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  20.  10
    Reading Leo Strauss: A Straussian Distortion of My Book.Grant N. Havers - 2017 - The European Legacy 22 (7-8):855-858.
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  21.  18
    The Uniqueness of Western Civilization. By Ricardo Duchesne (Leiden: Brill, 2011), Xi+ 527 Pp. $155.00 Cloth. [REVIEW]Grant Havers - 2013 - The European Legacy 18 (5):1-1.
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  22.  19
    The Uniqueness of Western Civilization.Grant Havers - 2013 - The European Legacy 18 (5):659-660.
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  23.  25
    Adorno and Theology. By Christopher Craig Brittain.Grant Havers - 2012 - The European Legacy 17 (5):696 - 697.
    The European Legacy, Volume 17, Issue 5, Page 696-697, August 2012.
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  24.  13
    Jean Monnet and Canada: Early Travels and the Idea of European Unity.Grant Havers - 2014 - The European Legacy 19 (2):269-270.
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  25. Walk Away: When the Political Left Turns Right.Lee Trepanier & Grant Havers (eds.) - 2019 - Lexington Books.
    This book examines key twentieth-century philosophers, theologians, and social scientists who began their careers with commitments to the political left only later to reappraise or reject those commitments due to changes in the culture, economics, and politics.
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