Weighing evils: the C. S. Lewis approach

It is often argued that the great quantity of evil in our world makes God’s existence less likely than a lesser quantity would, and this, presumably, because the probability that some evils are gratuitous increases as the overall quantity of evil increases. Often, an additive approach to quantifying evil is employed in such arguments. In this paper, we examine C. S. Lewis’ objection to the additive approach, arguing that although he is correct to reject this approach, there is a sense in which he underestimates the quantity of pain. However, the quantity of pain in that sense does not significantly increase the probability that some pain is gratuitous. Therefore, the quantitative argument likely fails.     

C. I. Lewis,Kant, and the reflective method of philosophy

ABSTRACT

If it seems unquestionable that C. I. Lewis is a Kantian in important respects, it is more difficult to determine what, if anything, is original about his Kantianism. For it might be argued that Lewis’ Kantianism simply reflects an approach to the a priori which was very common in the first half of the twentieth century, namely, the effort to make the a priori relative. In this paper, I will argue that Lewis’ Kantianism does present original features. The latter can be detected by focusing on Lewis’ account of the method of philosophy in the first chapter of Mind and the World Order. In that context, Lewis argues that the method of philosophy should be reflective and critical. It will be my contention that this understanding of philosophy involves a therapeutic perspective, which bears important resemblances to Kant’s account of transcendental reflection in the Amphiboly of the Critique of Pure Reason. I will illustrate how this therapeutic application of reflection works in Lewis’ metaphysics. In this context, reflection can correct errors of reasoning that occur when we are operating within a particular conceptual scheme and use the criteria of reality that are appropriate in another.     

C. S. Lewis Surprised and Humanized by Joy

Abstract : C. S. Lewis' views on sexuality and the relationship between men and women changed radically through his relationship with Joy, his friend and later wife. Lewis makes a sharp distinction between love and friendship in his writings. This article shows how his concrete experience of love and grief with Joy transformed his understanding of relationships between men and women, and, eventually, the meaning of being human and its implications for Christianity.     

Death,Myth and Reality in C.S. Lewis

C.S. Lewis's life and writings were profoundly shaped by his childhood experience of his mother's death. It is significant that the young hero's dying mother is mentioned at the very beginning of the first book of the Narnia sequence (seeThe Magician's Nephew.)., which in more general terms offers a mythopoeic version of the Christian interpretation of death. Lewis had a keen awareness of the power of myth (he would not have denied that the Christian gospel is myth). However, it was in the experience of the death of his wife (recounted inA Grief Observed) that he felt confronted by reality in a way that shook his faith to its foundations. This article will explore the tension between myth and reality in Lewis's attempts to write, as a Christian, of the experience of death.     

In defense of Joy: C. S. Lewis and psychoanalysis

The imaginative experience of Joy, as he calls it, was central to the career of C. S. Lewis: it informed his work as literary scholar, writer, and religious thinker. Cognizant that psychoanalytic concepts held implications for the meaning of this experience, Lewis offers a critical commentary on these implications and their presuppositions with regard to literary imagery. His commentary suggests possible conflicts between a view of humankind that is psychoanalytically-derived and one which is aesthetically informed.     

C. S. Lewis: The Question of Multiple Incarnations

Formulated by Aquinas, commented on by post‐Copernican philosophers and theologians, analysed in depth by C.S. Lewis, and deliberated by some contemporary writers, the question of multiple incarnations either within humanity or amongst extra‐terrestrial sentient species is all too intermittently examined: ‘Can the Christ be incarnated more than once in our reality, or somewhere else in the universe, or another reality?’ In this paper, we examine the debate and the conclusions: that is, Lewis’s position within his philosophical theology and his analogical narratives; also, some contemporary philosophers of religion and theologians (Karl Rahner, with Christopher L. Fisher and David Fergusson; Sjoerd L. Bonting and William B. Drees; E.L. Mascall and Brian Hebblethwaite; Oliver Crisp and Keith Ward). How do they relate to Aquinas’s handling of the question and how do they compare with Lewis’s approach based on a theology of the imagination (grounded in Augustine and Alice Meynell)? Can Lewis resolve the argument? Could alien species have witnessed wholly different acts, equally unique, costly to God, and necessary to the process of salvation? Any answer or explanation relates to the function and purpose of the incarnation: the Fall, original sin—therefore, how we define the boundaries, limits, of atonement.     

The Melancholy Boy and the Religion of Humor: The Case of S. S. Adams

Drawing on earlier writings (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997, 2004) in which I argue that male melancholia has its origins in the boy’s emotional separation from his mother at age 3–5 years old, and that the three main forms of male religion—honor, hope, and humor—are responses to this loss, I focus in this article on S. S. Adams, the inventor of several practical jokes, as an illustration of the religion of humor. I suggest that Adams, son of Danish immigrants, coped with his melancholia through the invention of practical jokes, including the Dribble Glass, the Razzberry Cushion, and the Joy Buzzer. I contend that these inventions have similar iconic value in the religion of male melancholia to the prayer cards, rosary beads, and votive candles of traditional Christianity. I also propose that the S. S. Adams Factory in Neptune, NJ, USA may be viewed as a pilgrimage site for devotees of male melancholic religion.     

Religious Representation and Animal Welfare in the U.S. Senate

Does religion affect legislative behavior among U.S. senators? Scholars have established this relationship on issues closely associated with evangelical Christianity, but it is unclear how far the relationship extends. Focusing on animal welfare, this article tests the theory of personal representation and provides an expansion of the religion and legislative behavior literature. Humane Society scores (2005–2014) are regressed on senator religion, party, sex, and several constituency factors. The analysis demonstrates that religion shapes animal welfare activity. Relative to mainline Protestant senators, Mormon senators are less supportive of animal welfare, while Catholics, Jews, and black Protestants are more supportive. Some of this is due to senator religion, but it is also a reflection of state‐level factors, including state ideology and religious constituencies.     

老子之道及其创生因子探究

"道"是老子哲学体系中的核心,老子不仅提出虚空的道是宇宙的本体,是无法用语言来描述的,而且说明道是混成之物,即道是有精妙的内部结构属性的,并从不同的侧面说明了认识"道"是混成之物的路径。道是由无限创生因子混融而成的系统,宇宙在创生及万物演化的过程中,道或无限的创生因子始终起着根本性的作用,即宇宙间的一切事物现象都是道所为。道是由创生因子混融而成的思想观点,可为现代宇宙论的发展提供新的思维维度,为科学探索真空世界的奥秘提供新的研究途径,推进现代宇宙学的进步。     

C. S. Lewis’ mythopoeia of heaven and earth: implications for the ethical and spiritual formation of multicultural young learners

This paper examines C. S. Lewis’ perspective of myth or fantasy literature which has mesmerized, and exerted great impact on, young learners’ hearts. In a society entrenched in postmodern ideologies, the understanding of what principles govern the construction of ethical and spiritual identity of young learners is often lost. In this context, well-written children’s literature can be a wonderful avenue where they can restore the value of the ordinary world, escape from the bondage of sinister world and enhance their sense of supernatural world. This paper argues that these are the major values Lewis held dear in the work of mythopoeia such as The Chronicles of Narnia. It also argues that Lewis’ fantasy novels for children were primarily his attempt to allow them to experience the mythic quality of good stories, i.e., to savour a more ultimate reality and divine truth through the myriad fantastic images and supernatural imagination.     

Imagination,Pop Culture and Ministry with Youth and Young Adults1

Abstract : In this article I raise the question of whether and how Christians can become captive to a kind of constricted imagination, and how this does not serve the church well in its work with youth and young adults. I draw on examples from pop music (Kanye West, U2) to portray the theological logic of ‘check‐list Christianity.’ As an alternative, I follow C. S. Lewis in reorienting the perspective from deciding if some cultural object (song, movie, TV show) is good or bad, to asking what sort of people we become by attending to this or that cultural object; specifically, does it enlarge our being‐before‐God or not? This requires that we also view pop culture as the domain of God's work in Christ, and that we confess that God is already working reconciliation in the midst of the world.     

META‐HUMANS AND METANOIA: THE MORAL DIMENSION OF EXTRATERRESTRIALS

Abstract. Although we do not know whether intelligent extraterrestrials exist, they are a permanent fixture of literature and philosophical argument. Part of their appeal is that they watch us from above and thus serve as a metaphor for human self‐reflexivity. This makes fictional aliens especially useful when moral issues are at stake. In order to evaluate stories about aliens with respect to moral conclusions two conditions must be fulfilled. First, the stories have to be detailed enough that we can understand the circumstances of the aliens' moral choices. Therefore science fiction often is more useful than arguments involving aliens in short technical papers. Second, their fictional lives need to be possible in our own universe, or very nearly so, in order to be relevant for our own moral conduct. Taking as an example the unfallen aliens in C. S. Lewis's novels Out of the Silent Planet (1938) and Perelandra (1943), we can acknowledge the theological interest and literary subtlety. Nonetheless, the stories fail as moral parables in one important respect: The aliens depicted could not be a product of evolution in our universe, at least as we currently understand its scientific laws. This realization has important consequences for our self‐understanding and thus underlines how fictional aliens can be useful in making sense of the complexities involved in moral argumentation.     

道器之辨中的三种范式及其转换

道器之辨在中国哲学发展史上形成了三种理论范式并实现了范式转换,即从汉唐宇宙生成论范式下的"道先器后"说转换为宋明本体论范式下的"道体器用"说,进而在明清之际转换为生存论范式下的"治器显道"说,而生存论范式开启了人文主义视野和趋时更新的开放价值取向。     

The Psychodynamic Assumptions of the U.S. Constitution

The U.S. Constitution is a blueprint for the design of a government which reflects the consistent application of an understanding of the emotions and interests driving the political activity of individuals and groups. This understanding is articulated in the writings of key proponents of the Constitution, and clarified by its historical and philosophical context. Their theories are congruent with psychoanalytic perspectives on narcissism, leadership, group dynamics, and the role of transitional space in cultural life. The concept of interests, reformulated in psychoanalytic terms, is a useful addition to our understanding of political behavior.     

J. S. Mill on Coolie Labour and Voluntary Slavery

This article discusses John Stuart Mill's voluntary slavery argument in On Liberty. The author shows that standard interpretations of the argument rely on the assumption that part of Mill's objection to voluntary slavery is the permanent nature of the decision. However, in correspondence, Mill also objects to voluntary ‘coolie’ labour contracts, which he regards as a form of slavery. This produces difficulties for standard interpretations of the voluntary slavery argument. Finally, the author provides a revised interpretation of Mill's argument to solve this problem.     

AI,ME AND LEWIS (ABELIAN IMPLICATION,MATERIAL EQUIVALENCE AND C I LEWIS 1920)

C I Lewis showed up Down Under in 2005, in e-mails initiated by Allen Hazen of Melbourne. Their topic was the system Hazen called FL (a Funny Logic), axiomatized in passing in Lewis 1921. I show that FL is the system MEN of material equivalence with negation. But negation plays no special role in MEN. Symbolizing equivalence with → and defining ∼A inferentially as A→f, the theorems of MEN are just those of the underlying theory ME of pure material equivalence. This accords with the treatment of negation in the Abelian l-group logic A of Meyer and Slaney (Abelian logic. Abstract, Journal of Symbolic Logic 46, 425–426, 1981), which also defines ∼A inferentially with no special conditions on f. The paper then concentrates on the pure implicational part AI of A, the simple logic of Abelian groups. The integers Z were known to be characteristic for AI, with every non-theorem B refutable mod some Zn for finite n. Noted here is that AI is pre-tabular, having the Scroggs property that every proper extension SI of AI, closed under substitution and detachment, has some finite Zn as its characteristic matrix. In particular FL is the extension for which n = 2 (Lewis, The structure of logic and its relation to other systems. The Journal of Philosophy 18, 505–516, 1921; Meyer and Slaney, Abelian logic. Abstract. Journal of Symbolic Logic 46, 425–426, 1981; This is an abstract of the much longer paper finally published in 1989 in G. G. Priest, R. Routley and J. Norman, eds., Paraconsistent logic: essays on the inconsistent, Philosophica Verlag, Munich, pp. 245–288, 1989). Meyer was supported in this work as a Visiting Fellow in the College of Engineering and Computer Science, ANU.     

Rates of Subthreshold PTSD Among U.S. Military Veterans and Service Members: A Literature Review

The current study’s goal was to provide a comprehensive review of current subthreshold posttraumatic stress disorder (PTSD) rates among U.S. military veterans and service members. PubMed, PsycInfo, ProQuest, Web of Knowledge, Google Scholar, and any relevant articles’ reference lists identified studies of subthreshold PTSD in the U.S. military. Search terms included PTSD in combination with partial, subthreshold or sub-threshold, subsyndromal or sub-syndromal, subclinical or sub-clinical, and military or veteran. Sixteen articles met criteria for review. Current subthreshold PTSD rates ranged from 2.3% to 22.3%, with a weighted mean rate of 7.6%. Definitional variation within and across the “below threshold” terms produced some variability in rates reported. Few studies consistently reported on impairment and comorbidity in the subthreshold PTSD population. Variability of current subthreshold PTSD rates may be due to methodological issues such as sampling methods, sample sizes, and how below threshold PTSD was assessed and defined. Based on our findings, we provide a number of recommendations that can be used to inform future research of subthreshold PTSD among U.S. military veterans and service members. These recommendations include having a standardized term and definition, determining how to more properly assess subthreshold PTSD symptomatology, clarifying subthreshold PTSD diagnostic stability, and identifying appropriate sampling methods.