A Philosophical Walking Tour with C.S. Lewis: Why It Did Not by Stewart Goetz

By Stewart Goetz

Although it's been nearly seventy years when you consider that Time declared C.S. Lewis one of many world's so much influential spokespersons for Christianity and fifty years considering Lewis's demise, his impression continues to be simply as nice if no longer higher at the present time.

whereas a lot has been written on Lewis and his paintings, nearly not anything has been written from a philosophical standpoint on his perspectives of happiness, excitement, soreness, and the soul and physique. accordingly, nobody to this point has famous that his perspectives on those concerns are deeply fascinating and arguable, and-perhaps extra jarring-no one has but appropriately defined why Lewis by no means turned a Roman Catholic. Stewart Goetz's cautious research of Lewis's philosophical inspiration unearths oft-overlooked implications and demonstrates that it used to be, at its root, at odds with that of Thomas Aquinas and, thereby, the Roman Catholic Church.

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Julia Annas, “Virtue Ethics and the Charge of Egoism,” in Morality and Self-Interest, ed. Paul Bloomfield (Oxford: Oxford University Press, 2008), 205, footnote 1.  . ” The Morality of Happiness (Oxford: Oxford University Press, 1993), 323–4. The “view of most people” is the commonsensical view. Thus, it is not surprising that Lewis espoused it. Lewis, The Screwtape Letters, 121. 40 A Philosophical Walking Tour with C. S. Lewis Common sense believes that morality requires restraint on the agent’s part for the sake of the happiness (the good) of others.

S. Lewis, The Four Loves (New York: Harcourt, 1988), 106. Interestingly, Lewis introduced his treatment of the four loves (affection, friendship, Eros, and charity) with a discussion of two types of pleasures, Need-Pleasures and Pleasures of Appreciation (10–11) and described Eros as “the king of pleasures” (96). C. S. Lewis, An Experiment in Criticism (Cambridge: Cambridge University Press, 1961), 37. C. S. Lewis, Present Concerns, (New York: Harcourt, 1986), 67–8. Hedonistic Happiness 33 as their razor edge all joys would have been insipid to him.

Lewis labeled these states of mind mala mentis gaudia or bad pleasures of the mind.  . ‘mixed’? . [R]esentment is pleasant only as a relief from, or alternative to, humiliation. I still think that those experiences which are pleasures in their own right can all be regarded as I suggest [which is as intrinsically 36 37 38 39 Lewis, Christian Reflections, 21. Root, C. S. Lewis and a Problem of Evil, 104. C. S. Lewis, Letters to Malcolm: Chiefly on Prayer (New York: Harcourt, 1992), 89, 90. Lewis, The Screwtape Letters, 41–2.

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