By Stewart Goetz

ISBN-10: 1628923164

ISBN-13: 9781628923162

Although it's been nearly seventy years considering the fact that Time declared C.S. Lewis one of many world's so much influential spokespersons for Christianity and fifty years considering the fact that Lewis's loss of life, his impression continues to be simply as nice if no longer better this day.

whereas a lot has been written on Lewis and his paintings, nearly not anything has been written from a philosophical viewpoint on his perspectives of happiness, excitement, ache, and the soul and physique. hence, nobody up to now has well-known that his perspectives on those concerns are deeply fascinating and arguable, and-perhaps extra jarring-no one has but thoroughly defined why Lewis by no means grew to become a Roman Catholic. Stewart Goetz's cautious research of Lewis's philosophical notion finds oft-overlooked implications and demonstrates that it was once, at its root, at odds with that of Thomas Aquinas and, thereby, the Roman Catholic Church.

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Lewis believed that the idea that someone could pursue what is intrinsically evil for its own sake is conceptually incoherent. ”46 Lewis noted that we come closest to the idea of someone pursuing the bad 44 45 46 Lewis, The Problem of Pain, 100. Cf. Lewis, Christian Reflections, 79–80; The Pilgrim’s Regress (Grand Rapids, MI: Eerdmans, 1992), 129–30. ” “Early Prose Joy”: C. S. ” Seven 30 (2013): 37. Lewis, Miracles, 221–2. C. S. Lewis, A Grief Observed (New York: HarperSanFrancisco, 2001), 54. Hedonistic Happiness 31 for its own sake in cases of cruelty.

There need be no question of thanks or praise as a separate event, something done afterwards. To experience the tiny theophany is itself to adore. 55 Lewis believed that one kind of human activity that diffuses the sunbeam that is pleasure is intellectual activity. For example, in opposition to “that new Puritanism which has captured so many critics and taught us to object to pleasure in poetry simply because it is pleasure,”56 Lewis insisted that reading 53 54 55 56 Lewis, The Problem of Pain, 98.

48 However, not all of our activity is immoral, illicit, or vicious. Some is virtuous (done well) and it, too, can and should be a source of pleasure. The fact that habitual virtuous activity can and should provide pleasure for its agent troubled Lewis.  . when the work done is a duty, or at least innocent. On the one hand, Nature, whether we will or know [not], attaches pleasure to doing as well as we can something we can do fairly well: and as it is a clear duty to practise all virtuous activities until we can do them well—possess the Habit of doing them—it is a sort of duty to increase such pleasures.

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

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