By C. S. Lewis
"He believed that such difficulties had at the least crucial solutions and set out like a hound at the odor of a fox to discover them. He cherished solutions larger than questions." – from the Preface
C.S. Lewis believed within the absolute good judgment of religion; his books, letters, and essays verified the immutability of faith in his lifestyles. This assortment mines their pages to carry out a few of his crucial classes and to exhibit the topics that supplied the basis for his philosophy: the character of guy, the ethical global, Sin, The Christian dedication, Love and intercourse, Hell and Heaven, and others. His preoccupations produced inspiring literature that was once occasionally whimsical, frequently provocative, and regularly emotionally compelling. the following, then, is an anthology to come back to back and again—whenever we so much desire knowledge, perception into how most sensible to strive against with a selected problem, or just the type of unforeseen point of view Lewis constantly provides.
"Lewis's remorseless pursuit of readability, his excessive ethical problem, [and] the bizarre hue of fantasy, faerie, and Eden which informs all his paintings . . . those are right here, and in percentage to how one may locate them if one have been to learn each Lewis ever published." —New York occasions ebook Review
"A complete reminder of the wit, figuring out, braveness, rules, and prejudices of 1 of the good lay preachers of our time."—Times Literary Supplement
C. S. (Clive Staples) Lewis (1898-1963), one of many nice writers of the 20 th century, additionally is still one in all our such a lot influential Christian thinkers. He wrote greater than thirty books, either renowned and scholarly, together with The Chronicles of Narnia sequence, The Screwtape Letters, The 4 Loves, Mere Christianity, and shocked by way of pleasure.
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Additional resources for A Mind Awake: An Anthology of C. S. Lewis
And this paradox is mandated, albeit in distinctly different ways, both by our being in the world and by a doctrine of God that does not annul the difference between God and the world. The necessity of presupposing more of being than one could ever say derives from our being in the world and from the impossibility of demonstrating the principles of being, which would be tantamount to justifying the world on the basis of some Discourse on Method 21 Archimedean point outside it. The impossibility of ever fully justifying that presupposition or getting to the bottom of it derives from the very distinction between God and the world, which forbids us the continuity of being implied in either a deductive or inductive metaphysics and finally prevents the universe from fully explaining itself.
The analysis of this section has shown why that is the case and why as a consequence metaphysics and its implicit theologia naturalis cannot in the first instance be a system, a hypothesis, or a “regional ontology”: because there is for us no “outside” of the order of being and because from inside it, metaphysics and theologia naturalis are formally constitutive and thus ineradicable features of our elementary experience in advance of any subsequent metaphysical and theological commitments, whether in the affirmative or the negative.
Then the claims of pragmatic science to have dispensed with such questions will have the character of a self-inflicted wound and indeed a self-deception. Such claims do not vindicate reason as much as abandon it in service of the Baconian dictum equating knowledge and power. And yet, this will be only a wound. 51 We must postpone further reflection on this point until subsequent chapters. At present, I wish to indicate two points that are more immediately relevant. The first is that the structurally contemplative character of reason further deepens the necessity of metaphysics, making it not just a “system requirement” for any given theory but a constitutive if inchoate feature of the act of thought.