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Showing posts with label C. S. Lewis. Show all posts
Showing posts with label C. S. Lewis. Show all posts
Wednesday, August 14, 2013
Monday, January 14, 2013
Does size matter? An argument for atheism
Posted on 2:27 PM by Unknown
A redated post.
John Loftus takes this argument from Nicholas Everitt. Lewis always included responses to the argument that the size of the universe gives us a good reason to reject Christianity. In the first place, he maintained that, contrary to popular legend, we have known since Ptolemy that the universe is pretty big. Second, if the universe were smaller, wouldn't atheists complain that God should have made a bigger one?
John Loftus takes this argument from Nicholas Everitt. Lewis always included responses to the argument that the size of the universe gives us a good reason to reject Christianity. In the first place, he maintained that, contrary to popular legend, we have known since Ptolemy that the universe is pretty big. Second, if the universe were smaller, wouldn't atheists complain that God should have made a bigger one?
Wednesday, December 12, 2012
An essay on Lewis on Scripture
Posted on 2:16 PM by Unknown
Monday, December 10, 2012
The Three Parts of Morality
Posted on 5:48 PM by Unknown
A redated post.
The Three Parts of Morality
Book 3, Chapter 1
“There is a story of a schoolboy who was asked what he thought God was like. He replied that, as far as he could make out, God was the sort of person who is always snooping round to see if anyone is enjoying himself and then trying to stop it.”
By contrast, “Moral rules are rules for running the human machine.” They are, to use my example, the instructions in the owner’s manual of a car, that tells you to keep the oil level up in the car and to change the oil every 3000 miles. These rules may seem at first to go against our natural inclinations.
Should we speak of moral ideals instead of moral rules? If we think of them is ideals rather than rules, then different people might have higher or lower ideals. Everyone is expected to try to follow the rules, even though no one comes close to following them perfectly.
Lewis mentions two ways in which “the human machine” goes wrong. One way is by bad relationships amongst people. The other is when things go wrong within the individual. Much discussion about morality on the part of modern people has to do with how people should relate to one another; that it is wrong to cause harm to others. He compares the moral life to a fleet of ships. The fleet may fail because of internal failures within the ships, or may fail because they drift apart or collide with one another.
But there is a third component to our moral lives. Are the ships going where they ought to be going? They may work well internally and sail in formation, and yet not get to the right place. Of course this means that there is a proper goal for human life.
So that means morality means:
1) Fair play among human beings.
2) Harmonizing the person internally.
3) Fulfilling the purpose of human life.
Modern people think of 1) and do not think of 2) and 3). They say “There can’t be anything wrong with it if it doesn’t harm anybody.”
2) is a moral tradition that goes back to Plato. According to Plato, reason (the desire for the Form of the Good) should command, and spirit (the interpersonal self), and appetite obey.
3. Is a tradition that goes back to Aristotle. The good life is the life that fulfils human nature. It assumes that human life has an inherent purpose. For Aristotle that purpose is inherent in our nature as humans, for the Christian tradition it is given to us by God.
Lewis thinks that we should pay more attention to 2 and 3. “You cannot make men good by law: and without good men you cannot have a good society.
Christianity is a set of claims that, if true, will profoundly affect how we ought to behave.
Christianity teaches that I am a creature created by God for God’s purpose. Do I simply belong to myself? Many people think we do. If there is no God, then we own essentially belong to ourselves. “Whose life is it anyway?” So if we want, for example, to commit suicide, all we need to consider is what it would do to others. “If someone else made me, then I shall have a lot of duties which I should not have if I simply belonged to myself.
Suppose I am addicted to video games. “It doesn’t hurt anybody,” I say. But am I fulfilling my nature as a human being?
Immanuel Kant thought that it was wrong to lie, first and foremost, because our capacity to speak was given to us in order to speak the truth, in lying we damage ourselves by using a facility for something for which it was not intended. In fact, he maintained that all lies were wrong, something thought by most people to be too strong a position. But the emphasis on this motivation for truthfulness is something Lewis would approve of.
Christianity also teaches that human beings last forever. This has two implications:
1) States of character are more important than particular actions. If my bad temper is getting worse, this may not be a big deal if we feed the worms after 70 years. If I go on forever, then my bad temper will be just hell until it is corrected. “Hell is the precisely correct term what it would be.”
2) If individuals are gone after 70 years then a state, a nation, or a civilization may last for a thousand years. (Hitler, for example, promised that the Third Reich would last for a thousand years.) But if Christianity is true, then an individual is more important than a civilization.
Lewis says that from here on he will give an account of morality with the assumption that Christianity is true. Although this is an apologetic work, Lewis is content simply to give an analysis of what ethics looks like on Christian assumptions, without feeling the need to prove the truth of Christianity first. It attempts to answer the question “Can we get sensible answers to moral questions if we adopt a Christian viewpoint.”
The Three Parts of Morality
Book 3, Chapter 1
“There is a story of a schoolboy who was asked what he thought God was like. He replied that, as far as he could make out, God was the sort of person who is always snooping round to see if anyone is enjoying himself and then trying to stop it.”
By contrast, “Moral rules are rules for running the human machine.” They are, to use my example, the instructions in the owner’s manual of a car, that tells you to keep the oil level up in the car and to change the oil every 3000 miles. These rules may seem at first to go against our natural inclinations.
Should we speak of moral ideals instead of moral rules? If we think of them is ideals rather than rules, then different people might have higher or lower ideals. Everyone is expected to try to follow the rules, even though no one comes close to following them perfectly.
Lewis mentions two ways in which “the human machine” goes wrong. One way is by bad relationships amongst people. The other is when things go wrong within the individual. Much discussion about morality on the part of modern people has to do with how people should relate to one another; that it is wrong to cause harm to others. He compares the moral life to a fleet of ships. The fleet may fail because of internal failures within the ships, or may fail because they drift apart or collide with one another.
But there is a third component to our moral lives. Are the ships going where they ought to be going? They may work well internally and sail in formation, and yet not get to the right place. Of course this means that there is a proper goal for human life.
So that means morality means:
1) Fair play among human beings.
2) Harmonizing the person internally.
3) Fulfilling the purpose of human life.
Modern people think of 1) and do not think of 2) and 3). They say “There can’t be anything wrong with it if it doesn’t harm anybody.”
2) is a moral tradition that goes back to Plato. According to Plato, reason (the desire for the Form of the Good) should command, and spirit (the interpersonal self), and appetite obey.
3. Is a tradition that goes back to Aristotle. The good life is the life that fulfils human nature. It assumes that human life has an inherent purpose. For Aristotle that purpose is inherent in our nature as humans, for the Christian tradition it is given to us by God.
Lewis thinks that we should pay more attention to 2 and 3. “You cannot make men good by law: and without good men you cannot have a good society.
Christianity is a set of claims that, if true, will profoundly affect how we ought to behave.
Christianity teaches that I am a creature created by God for God’s purpose. Do I simply belong to myself? Many people think we do. If there is no God, then we own essentially belong to ourselves. “Whose life is it anyway?” So if we want, for example, to commit suicide, all we need to consider is what it would do to others. “If someone else made me, then I shall have a lot of duties which I should not have if I simply belonged to myself.
Suppose I am addicted to video games. “It doesn’t hurt anybody,” I say. But am I fulfilling my nature as a human being?
Immanuel Kant thought that it was wrong to lie, first and foremost, because our capacity to speak was given to us in order to speak the truth, in lying we damage ourselves by using a facility for something for which it was not intended. In fact, he maintained that all lies were wrong, something thought by most people to be too strong a position. But the emphasis on this motivation for truthfulness is something Lewis would approve of.
Christianity also teaches that human beings last forever. This has two implications:
1) States of character are more important than particular actions. If my bad temper is getting worse, this may not be a big deal if we feed the worms after 70 years. If I go on forever, then my bad temper will be just hell until it is corrected. “Hell is the precisely correct term what it would be.”
2) If individuals are gone after 70 years then a state, a nation, or a civilization may last for a thousand years. (Hitler, for example, promised that the Third Reich would last for a thousand years.) But if Christianity is true, then an individual is more important than a civilization.
Lewis says that from here on he will give an account of morality with the assumption that Christianity is true. Although this is an apologetic work, Lewis is content simply to give an analysis of what ethics looks like on Christian assumptions, without feeling the need to prove the truth of Christianity first. It attempts to answer the question “Can we get sensible answers to moral questions if we adopt a Christian viewpoint.”
Tuesday, November 20, 2012
Propaganda, Mockery, and Following the Argument
Posted on 6:46 PM by Unknown
An important distinction has to be made about the whole mockery issue. If we are talking about mockery in and of itself, I don't see the harm in that. When I watch Life of Brian, for example, I see things within Christianity that no doubt deserve to be mocked. However, I don't think people should be making decisions about something as serious as religion based on mockery. You can mock, for example the theory of evolution with no trouble. And you can certainly mock people who have a quasi-religious devotion to the theory of evolution. The trouble is that perfectly good ideas can be made to look ridiculous.
Usually when I hear people mocking what I believe, it makes it seem less likely that they understand what they are mocking. I could be wrong, the could be capable of taking the time and effort to engage in a serious critique. But evidence of mockery points the other way. Of course, the mocker can come back with the Courtier's Reply: Your position is so ridiculous that I don't even have to understand it to critique it." I think there are difficulties inherent in the situation when you want to criticize something, but you don't want to give it a place at them table of dialogue. If atheists want real dialogue with believers, they have to treat them with respect at least in the interests of the discussion. If they just want to engage in propaganda, they can do that, but they should at least have the honest to call it what it is.
In philosophy we do have a argument method called reductio ad absurdum. But if absurdum doesn't involve an actual contradiction, then it's always possible to just say "So? Not that there's anything wrong with that!," and just reject the reductio. That's just life in the world of thought.
But I have a real problem with mockery as a strategy of persuasion. It functions pretty much like peer pressure, which is always a lousy way to decide what to do. I also think it undercuts dialogue and drags discussion down. It is tempting to think that what we believe is so important that whether someone comes to believe it for good reasons or bad, the important thing is that they believe what we agree with. But that is a huge mistake.
Real dialogue just follows the argument where it leads. What someone does with the argument once you are done is up to them. I think Lewis had a point when he separated apologetics from evangelism. These are two different operations, whether you are on the theist side or the atheist side.
I think Dawkins' strategy also leads to something else--people treating the person with whom they are engaging the discussion almost as if they weren't there, and shouting over them to possible "fence-sitters" who will be somehow peer-pressured into accepting atheism through the display of naked contempt. The message is "You're a hopeless faith-head who won't listen to reason. But maybe if I express enough contempt for what you believe, people who are thinking of agreeing with you will tip my way instead, since they don't want to be laughed at." The process matters, and if we are engaged intellectual dialogue, we have to respect that process. Propaganda is essentially anti-intellectual, regardless of what propositions are being supported by it.
C. S. Lewis was the first president of the Oxford Socratic Club, dedicated to following the argument where it leads. His time there led to two things that might be regarded as setbacks: his exchange with Elizabeth Anscombe, and the launching of Antony Flew's career as an atheist philosopher. But, in neither case was the setback the end of the story.
I think we have to face the fact that the most intelligent people in the world are divided on these religious issues, for whatever reason.
Usually when I hear people mocking what I believe, it makes it seem less likely that they understand what they are mocking. I could be wrong, the could be capable of taking the time and effort to engage in a serious critique. But evidence of mockery points the other way. Of course, the mocker can come back with the Courtier's Reply: Your position is so ridiculous that I don't even have to understand it to critique it." I think there are difficulties inherent in the situation when you want to criticize something, but you don't want to give it a place at them table of dialogue. If atheists want real dialogue with believers, they have to treat them with respect at least in the interests of the discussion. If they just want to engage in propaganda, they can do that, but they should at least have the honest to call it what it is.
In philosophy we do have a argument method called reductio ad absurdum. But if absurdum doesn't involve an actual contradiction, then it's always possible to just say "So? Not that there's anything wrong with that!," and just reject the reductio. That's just life in the world of thought.
But I have a real problem with mockery as a strategy of persuasion. It functions pretty much like peer pressure, which is always a lousy way to decide what to do. I also think it undercuts dialogue and drags discussion down. It is tempting to think that what we believe is so important that whether someone comes to believe it for good reasons or bad, the important thing is that they believe what we agree with. But that is a huge mistake.
Real dialogue just follows the argument where it leads. What someone does with the argument once you are done is up to them. I think Lewis had a point when he separated apologetics from evangelism. These are two different operations, whether you are on the theist side or the atheist side.
I think Dawkins' strategy also leads to something else--people treating the person with whom they are engaging the discussion almost as if they weren't there, and shouting over them to possible "fence-sitters" who will be somehow peer-pressured into accepting atheism through the display of naked contempt. The message is "You're a hopeless faith-head who won't listen to reason. But maybe if I express enough contempt for what you believe, people who are thinking of agreeing with you will tip my way instead, since they don't want to be laughed at." The process matters, and if we are engaged intellectual dialogue, we have to respect that process. Propaganda is essentially anti-intellectual, regardless of what propositions are being supported by it.
C. S. Lewis was the first president of the Oxford Socratic Club, dedicated to following the argument where it leads. His time there led to two things that might be regarded as setbacks: his exchange with Elizabeth Anscombe, and the launching of Antony Flew's career as an atheist philosopher. But, in neither case was the setback the end of the story.
I think we have to face the fact that the most intelligent people in the world are divided on these religious issues, for whatever reason.
Monday, September 10, 2012
C. S. Lewis's Vision of Heaven: Positively Desirable?
Posted on 7:38 PM by Unknown
A redated post. There is a comment on here from Leah Libresco, back when she was an atheist.
One weakness that Christians have in the modern times, I believe, is providing a vision of heaven that really motivates people. I have often heard it said that the vision of heaven is boring. It must be admitted that Christians have often associated heaven with what seem to many of us to be boring images: harps, clouds, and effeminate figures with wings. At least Islam offers the Celestial Playboy Mansion.
As Kenny Chesney puts it:
Everybody wanna go to heaven
It beats the other place there ain’t no doubt
Everybody wanna go to heaven
But nobody wanna go now
Heaven for many of us is negatively desirable; it is an alternative to eternal punishment and extinction, which seem to be the options. I think Lewis is the one thinker that has done the best job of giving us a picture of heaven that is positively desirable. This is an essay by Charlie Starr, published in the New York C. S. Lewis Society bulletin, which discusses Lewis's views of heaven.
One weakness that Christians have in the modern times, I believe, is providing a vision of heaven that really motivates people. I have often heard it said that the vision of heaven is boring. It must be admitted that Christians have often associated heaven with what seem to many of us to be boring images: harps, clouds, and effeminate figures with wings. At least Islam offers the Celestial Playboy Mansion.
As Kenny Chesney puts it:
Everybody wanna go to heaven
It beats the other place there ain’t no doubt
Everybody wanna go to heaven
But nobody wanna go now
Heaven for many of us is negatively desirable; it is an alternative to eternal punishment and extinction, which seem to be the options. I think Lewis is the one thinker that has done the best job of giving us a picture of heaven that is positively desirable. This is an essay by Charlie Starr, published in the New York C. S. Lewis Society bulletin, which discusses Lewis's views of heaven.
Monday, August 27, 2012
Sunday, August 12, 2012
Socrates in the Service of Christ
Posted on 4:27 PM by Unknown
Saturday, August 11, 2012
C. S. Lewis was never a real atheist
Posted on 11:59 AM by Unknown
A redated post.
According to this essay from an online secular humanist site, which indulges extensively in the "horse laugh" fallacy.
This reminds me of something. Oh I know. Those Christians who say that if you deconvert, you never were a Christian to begin with.
According to this essay from an online secular humanist site, which indulges extensively in the "horse laugh" fallacy.
This reminds me of something. Oh I know. Those Christians who say that if you deconvert, you never were a Christian to begin with.
Sunday, July 29, 2012
Matt McCormick on the meaning of faith
Posted on 3:48 PM by Unknown
The meaning of the word "faith" is complex. Do you think McCormick understands it correctly? Just click on the powerpoint.
Every time you use the word "faith" in a discussion with an atheist, they are going to declare victory. They will presume that you are believing for no reason, and that you are are admitting that the evidence is against you.
But Lewis saw it quite differently?
Every time you use the word "faith" in a discussion with an atheist, they are going to declare victory. They will presume that you are believing for no reason, and that you are are admitting that the evidence is against you.
But Lewis saw it quite differently?
Tuesday, June 12, 2012
Our characteristic blindness
Posted on 5:28 PM by Unknown
“We may be sure that the characteristic blindness of the twentieth century - the blindness about which posterity will ask, "But how could they have thought that?" - lies where we have never suspected it... None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books. Where they are true they will give us truths which we half knew already. Where they are false they will aggravate the error with which we are already dangerously ill. The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.”
― C.S. Lewis, On the Incarnation
― C.S. Lewis, On the Incarnation
Sunday, June 3, 2012
C. S. Lewis's atheism
Posted on 4:36 PM by Unknown
You ask me about my religious views: you know, I think, that I believe in no religion. There is absolutely no proof for any of them, and from a philosophical standpoint Christianity is not even the best. All religions, that is, all mythologies to give them their proper name, are merely man’s own invention – Christ as much as Loki. Primitive man found himself surrounded by all sorts of terrible things he didn’t understand – thunder, pestilence, snakes etc: what more natural than to suppose that these were animated by evil spirits trying to torture him. These he kept off by cringing to them, singing songs and making sacrifices etc. Gradually from being mere nature-spirits these supposed being[s] were elevated into more elaborate ideas, such as the old gods: and when man became more refined he pretended that these spirits were good as well as powerful.
Monday, May 14, 2012
Douglas Gresham on C. S. Lewis
Posted on 8:20 PM by Unknown
Saturday, March 10, 2012
C. S. Lewis on Faith from Mere Christianity
Posted on 2:31 PM by Unknown
A redated post.
Roughly speaking, the word faith seems to be used by Christians in two senses or on two levels, and I will take them in turn. In the first sense it means simply belief--accepting or regarding as true the doctrines of Christianity. That is fairly simple. But what does puzzle people--at least it used to puzzle me--is the fact that Christians regard faith in this sense as a virtue. I used to ask how on Earth it can be a virtue--what is there moral or immoral about believing or not believing a set of statements? Obviously, I used to say, a sane man accepts or rejects any statement, not because he wants or does not want to, but because the evidence seems to him good or bad. If he were mistaken about the goodness or badness of the evidence, that would not mean he was a bad man, but only that he was not very clever. And if he thought the evidence bad but tried to force himself to believe in spite of it, that would be merely stupid.
Well, I think I still take that view. But what I did not see then--and a good many people do not see still--was this. I was assuming that if the human mind once accepts a thing as true it will automatically go on regarding it as true, until some real reason for reconsidering it turns up. In fact, I was assuming that the human mind is completely ruled by reason. But that is not so. For example, my reason is perfectly convinced by good evidence that anesthetics do not smother me and that properly trained surgeons do not start operating until I am unconscious. But that does not alter the fact that when they have me down on the table and clap their horrible mask over my face, a mere childish panic begins inside me. I start thinking I am going to choke, and I am afraid they will start cutting me up before I am properly under. In other words, I lose my faith in anesthetics. It is not reason that is taking away my faith; on the contrary, my faith is based on reason. It is my imagination and emotions. The battle is between faith and reason on one side and emotion and imagination on the other.....
Now just the same thing happens about Christianity. I am not asking anyone to accept Christianity if his best reasoning tells him that the weight of evidence is against it. That is not the point at which faith comes in. But supposing a man's reason once decides that the weight of the evidence is for it. I can tell that man what is going to happen to him in the next few weeks. There will come a moment when there is bad news, or he is in trouble, or is living among a lot of other people who do not believe it, and all at once his emotions will rise up and carry out a sort of blitz on his belief. Or else there will come a moment when he wants a woman, or wants to tell a lie, or feels very pleased with himself, or sees a chance of making a little money in some way that is not perfectly fair; some moment, in fact, at which it would be very convenient if Christianity were not true. And once again his wishes and desires will carry out a blitz. I am not talking of moments at which any real new reasons against Christianity turn up. Those have to be faced and that is a different matter. I am talking about moments where a mere mood rises up against it.
Now faith, in the sense in which I am here using the word, is the art of holding onto things your reason has once accepted, in spite of your changing moods. For moods will change, whatever view your reason takes. I know that by experience. Now that I am a Christian, I do have moods in which the whole thing looks very improbable; but when I was an atheist, I had moods in which Christianity looked terribly probable. This rebellion of your moods against your real self is going to come anyway. That is why faith is such a necessary virtue; unless you teach your moods "where they get off" you can never be either a sound Christian or even a sound atheist, but just a creature dithering to and fro, with its beliefs really dependent on the weather and the state of its digestion. Consequently one must train the habit of faith.
C.S Lewis
Now, does it take faith to be an atheist? Of course!
Roughly speaking, the word faith seems to be used by Christians in two senses or on two levels, and I will take them in turn. In the first sense it means simply belief--accepting or regarding as true the doctrines of Christianity. That is fairly simple. But what does puzzle people--at least it used to puzzle me--is the fact that Christians regard faith in this sense as a virtue. I used to ask how on Earth it can be a virtue--what is there moral or immoral about believing or not believing a set of statements? Obviously, I used to say, a sane man accepts or rejects any statement, not because he wants or does not want to, but because the evidence seems to him good or bad. If he were mistaken about the goodness or badness of the evidence, that would not mean he was a bad man, but only that he was not very clever. And if he thought the evidence bad but tried to force himself to believe in spite of it, that would be merely stupid.
Well, I think I still take that view. But what I did not see then--and a good many people do not see still--was this. I was assuming that if the human mind once accepts a thing as true it will automatically go on regarding it as true, until some real reason for reconsidering it turns up. In fact, I was assuming that the human mind is completely ruled by reason. But that is not so. For example, my reason is perfectly convinced by good evidence that anesthetics do not smother me and that properly trained surgeons do not start operating until I am unconscious. But that does not alter the fact that when they have me down on the table and clap their horrible mask over my face, a mere childish panic begins inside me. I start thinking I am going to choke, and I am afraid they will start cutting me up before I am properly under. In other words, I lose my faith in anesthetics. It is not reason that is taking away my faith; on the contrary, my faith is based on reason. It is my imagination and emotions. The battle is between faith and reason on one side and emotion and imagination on the other.....
Now just the same thing happens about Christianity. I am not asking anyone to accept Christianity if his best reasoning tells him that the weight of evidence is against it. That is not the point at which faith comes in. But supposing a man's reason once decides that the weight of the evidence is for it. I can tell that man what is going to happen to him in the next few weeks. There will come a moment when there is bad news, or he is in trouble, or is living among a lot of other people who do not believe it, and all at once his emotions will rise up and carry out a sort of blitz on his belief. Or else there will come a moment when he wants a woman, or wants to tell a lie, or feels very pleased with himself, or sees a chance of making a little money in some way that is not perfectly fair; some moment, in fact, at which it would be very convenient if Christianity were not true. And once again his wishes and desires will carry out a blitz. I am not talking of moments at which any real new reasons against Christianity turn up. Those have to be faced and that is a different matter. I am talking about moments where a mere mood rises up against it.
Now faith, in the sense in which I am here using the word, is the art of holding onto things your reason has once accepted, in spite of your changing moods. For moods will change, whatever view your reason takes. I know that by experience. Now that I am a Christian, I do have moods in which the whole thing looks very improbable; but when I was an atheist, I had moods in which Christianity looked terribly probable. This rebellion of your moods against your real self is going to come anyway. That is why faith is such a necessary virtue; unless you teach your moods "where they get off" you can never be either a sound Christian or even a sound atheist, but just a creature dithering to and fro, with its beliefs really dependent on the weather and the state of its digestion. Consequently one must train the habit of faith.
C.S Lewis
Now, does it take faith to be an atheist? Of course!
Wednesday, March 7, 2012
Lovell's dissertation on Lewis
Posted on 3:09 PM by Unknown
This can be downloaded here. This was the dissertation I was thinking of writing initially, before I focused in on the Argument From Reason.
Wednesday, February 22, 2012
Dabbling in Dirt
Posted on 6:13 PM by Unknown
Having said that he was a Atheist, I hasten to add that he was a "Rationalist" of the old, high and dry nineteenth-century type. For Atheism has come down in since those days, and mixed itself with politics and learned to dabble in dirt. The anonymous donor who now sends me anti-God magazines hopes, no doubt, to hurt the Christian in me; he really hurts the ex-Atheist. I am ashamed that my old mates and (which matters much more) Kirk's old mates would have sunk to what they are now. It was different then; even McCabe wrote like a man. At the time when I know him, the fuel of Kirk's atheism was chiefly of the anthropological and pessimistic kind. He was great on The Golden Bough and Schopenhauer.
-C. S. Lewis, Surprised by Joy.
-C. S. Lewis, Surprised by Joy.
Saturday, February 4, 2012
A debate on what Lewis believed about evolution
Posted on 1:52 PM by Unknown
Wednesday, December 21, 2011
C. S. Lewis on Subjectivism and the argument from evil
Posted on 8:58 PM by Unknown
A redated post.
My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: A fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too—for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies. Thus in the very act of trying to prove that God did not exist—in other words, that the whole of reality was senseless—I found I was forced to assume that one part of reality—namely my idea of justice—was full of sense. Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: Just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.
Mere Christianity, II, 1
My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: A fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too—for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies. Thus in the very act of trying to prove that God did not exist—in other words, that the whole of reality was senseless—I found I was forced to assume that one part of reality—namely my idea of justice—was full of sense. Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: Just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.
Mere Christianity, II, 1
Saturday, December 17, 2011
The Great Sin
Posted on 10:15 AM by Unknown
A redated post.
C. S. Lewis on Pride: The Great Sin
I first read Mere Christianity when I was 18 years old. At the time, I was between my freshman and sophomore years of college, and had spent much of my time until then in the Arizona competitive chess scene. (Just so you know, the competitive chess scene, especially amongst teenagers, is not a hotbed of humility).
In addition, I have spent much of my life since in pursuit of achievement, especially intellectual achievement. So this chapter of Mere Christianity was a like a hard kick in the stomach.
Today many people with a “psychology” orientation would say that “self-esteem” is very important.
Aristotle said that humility is a vice.
27 years ago, I wrote a sermon counterbalancing was an overstated case in this chapter. However, a properly balanced chapter on this subject would not have had the impact on me that the actual chapter did.
I should warn you that those who know me best might tell you that I am the last person on earth to be lecturing anybody about humility.
Further, the Christian tradition’s emphasis on humility effectively demolishes the theory that Christianity is the product of wishful thinking. Who would want this to be the main sin of the human race?
Lewis: this is where Christianity morality differs from other moral ideas.
No one except Christians ever admits to this vice.
However, no one who is not a Christian ever shows any mercy towards it on others. No fault makes a man more unpopular, but we are unconscious of it in ourselves.
The virtue is pride or self-conceit, and the opposite virtue is humility.
This, not chastity, is the center of Christian morality. This is the essential vice, the utmost evil. It was through pride that the devil became the devil. Pride leads to all other vice. It is the complete anti-God state of mind.
(One time I mentioned to a class of students at the University of Illinois that there were 18 or so full-time faculty members at the U of I, and that as far as I knew 17 of them were atheists. One student raised his hand and said “Those atheists in your department, do they think of themselves as the supreme beings?” I was not quick enough to say “not all of them.”)
If you want to know how proud you are ask: “How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronize me, or show off?” The point is that each person’s pride is in competition with everyone else’s pride. Pride is essentially competitive, while other vices are competitive only by accident. Pride takes no pleasure out of having some thing, only out of having more of it than the next man has.
The sexual impulse may cause two men to want the same girl. However, pride will cause a man to take your girl from you, not because he wants her, but because he wants to prove he is a better man than you are.
Why do wealthy people want to make more money? Pride, and lust for power. Why does a girl spread misery by collecting admirers? Pride. Why does a political leader or whole nation go on and on, demanding increasingly? (This is my last territorial demand-Hitler.) Pride again.
Pride causes enmity because it is enmity. In addition, it is enmity toward God, as well as toward others. If you are always looking down, you cannot look up.
Why are people who are obviously eaten up with Pride say they believe in God and appear very religious? They are worshipping an imaginary God. They theoretically admit themselves to be nothing before a phantom God, but are really imagining how much this God approves of them and thinks them better than ordinary people. (VR: Pharisee’s prayer: I thank God that I am not as other men.)
Whenever we think that our religious life makes us better than other people, we are being acted on not by God but by the Devil.
The real test of being in the presence of God is that you see yourself as a small dirty thing or you forget about yourself altogether. It is better to forget about yourself altogether.
Teachers appeal to a boy’s pride or self-respect, to get him to behave decently, you can even overcome other sins through an appeal to pride. (VR: I’m not sure about this one). However, the devil is happy with that, he is happy to cure your chilblains by giving you cancer.
However: Pleasure in being praised is not pride. Vanity, the pursuit of the praise of others, is a kind of pride, but it is the kind that is least bad—at least you care about what someone other than yourself thinks.
One should be glad that one has pleased another, and even more glad that one has pleased God. VR: I should think, as well, that one should be pleased to have achieved any worthwhile goal.
Someone can be “proud” of a son, or father, or school, or regiment, etc. If we mean admiration, then that is not a sin. However, if you give yourself airs because of it that is a sin.
God does not forbid Pride because it offends God’s own pride, but because God wants you to know Him, and your pride gets in the way.
Lewis says he wishes he could tell us what it is really like to get free from pride.
A truly humble person would not be a self-denigrating person; he would simply be a cheerful person who was very interested in what you said to him.
First step toward humility? Realize that you are proud.
C. S. Lewis on Pride: The Great Sin
I first read Mere Christianity when I was 18 years old. At the time, I was between my freshman and sophomore years of college, and had spent much of my time until then in the Arizona competitive chess scene. (Just so you know, the competitive chess scene, especially amongst teenagers, is not a hotbed of humility).
In addition, I have spent much of my life since in pursuit of achievement, especially intellectual achievement. So this chapter of Mere Christianity was a like a hard kick in the stomach.
Today many people with a “psychology” orientation would say that “self-esteem” is very important.
Aristotle said that humility is a vice.
27 years ago, I wrote a sermon counterbalancing was an overstated case in this chapter. However, a properly balanced chapter on this subject would not have had the impact on me that the actual chapter did.
I should warn you that those who know me best might tell you that I am the last person on earth to be lecturing anybody about humility.
Further, the Christian tradition’s emphasis on humility effectively demolishes the theory that Christianity is the product of wishful thinking. Who would want this to be the main sin of the human race?
Lewis: this is where Christianity morality differs from other moral ideas.
No one except Christians ever admits to this vice.
However, no one who is not a Christian ever shows any mercy towards it on others. No fault makes a man more unpopular, but we are unconscious of it in ourselves.
The virtue is pride or self-conceit, and the opposite virtue is humility.
This, not chastity, is the center of Christian morality. This is the essential vice, the utmost evil. It was through pride that the devil became the devil. Pride leads to all other vice. It is the complete anti-God state of mind.
(One time I mentioned to a class of students at the University of Illinois that there were 18 or so full-time faculty members at the U of I, and that as far as I knew 17 of them were atheists. One student raised his hand and said “Those atheists in your department, do they think of themselves as the supreme beings?” I was not quick enough to say “not all of them.”)
If you want to know how proud you are ask: “How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronize me, or show off?” The point is that each person’s pride is in competition with everyone else’s pride. Pride is essentially competitive, while other vices are competitive only by accident. Pride takes no pleasure out of having some thing, only out of having more of it than the next man has.
The sexual impulse may cause two men to want the same girl. However, pride will cause a man to take your girl from you, not because he wants her, but because he wants to prove he is a better man than you are.
Why do wealthy people want to make more money? Pride, and lust for power. Why does a girl spread misery by collecting admirers? Pride. Why does a political leader or whole nation go on and on, demanding increasingly? (This is my last territorial demand-Hitler.) Pride again.
Pride causes enmity because it is enmity. In addition, it is enmity toward God, as well as toward others. If you are always looking down, you cannot look up.
Why are people who are obviously eaten up with Pride say they believe in God and appear very religious? They are worshipping an imaginary God. They theoretically admit themselves to be nothing before a phantom God, but are really imagining how much this God approves of them and thinks them better than ordinary people. (VR: Pharisee’s prayer: I thank God that I am not as other men.)
Whenever we think that our religious life makes us better than other people, we are being acted on not by God but by the Devil.
The real test of being in the presence of God is that you see yourself as a small dirty thing or you forget about yourself altogether. It is better to forget about yourself altogether.
Teachers appeal to a boy’s pride or self-respect, to get him to behave decently, you can even overcome other sins through an appeal to pride. (VR: I’m not sure about this one). However, the devil is happy with that, he is happy to cure your chilblains by giving you cancer.
However: Pleasure in being praised is not pride. Vanity, the pursuit of the praise of others, is a kind of pride, but it is the kind that is least bad—at least you care about what someone other than yourself thinks.
One should be glad that one has pleased another, and even more glad that one has pleased God. VR: I should think, as well, that one should be pleased to have achieved any worthwhile goal.
Someone can be “proud” of a son, or father, or school, or regiment, etc. If we mean admiration, then that is not a sin. However, if you give yourself airs because of it that is a sin.
God does not forbid Pride because it offends God’s own pride, but because God wants you to know Him, and your pride gets in the way.
Lewis says he wishes he could tell us what it is really like to get free from pride.
A truly humble person would not be a self-denigrating person; he would simply be a cheerful person who was very interested in what you said to him.
First step toward humility? Realize that you are proud.
Saturday, November 26, 2011
C. S. Lewis on the Hallucination Theory
Posted on 5:26 PM by Unknown
"Any theory of hallucination breaks down on the fact (and if it is invention [rather than fact], it is the oddest invention that ever entered the mind of man) that on three separate occasions this hallucination was not immediately recognized as Jesus (Lk 24:13-31; Jn 20:15; 21:4). Even granting that God sent a holy hallucination to teach truths already widely believed without it, and far more easily taught by other methods, and certain to be completely obscured by this, might we not at least hope that he would get the face of the hallucination right? Is he who made all faces such a bungler that he cannot even work up a recognizable likeness of the Man who was himself?" (Miracles, chapter 16)
A more detailed response to hallucination theory can be found here.
A more detailed response to hallucination theory can be found here.
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