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

By Stewart Goetz

Although it's been nearly seventy years due to the fact Time declared C.S. Lewis one of many world's so much influential spokespersons for Christianity and fifty years due to the fact that Lewis's loss of life, his impact is still simply as nice if now not better at the present time.

whereas a lot has been written on Lewis and his paintings, almost not anything has been written from a philosophical point of view on his perspectives of happiness, excitement, discomfort, and the soul and physique. for this reason, nobody up to now has well-known that his perspectives on those issues are deeply fascinating and debatable, and-perhaps extra jarring-no one has but competently defined why Lewis by no means grew to become a Roman Catholic. Stewart Goetz's cautious research of Lewis's philosophical proposal unearths 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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A Philosophical Walking Tour with C.S. Lewis: Why It Did Not Include Rome

Even though it has been virtually seventy years due to the fact Time declared C. S. Lewis one of many world's such a lot influential spokespersons for Christianity and fifty years when you consider that Lewis's demise, his effect continues to be simply as nice if now not better this present day. whereas a lot has been written on Lewis and his paintings, almost not anything has been written from a philosophical standpoint on his perspectives of happiness, excitement, soreness, and the soul and physique.

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Extra info for A Philosophical Walking Tour with C.S. Lewis: Why It Did Not Include Rome

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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. Even here, however, Lewis stressed that those who are cruel are so not for the sake of that which is evil. “[C]ruelty does not come from desiring evil as such,”47 but from the desire for some good, which is either pleasure or something that leads to pleasure: But in reality we have no experience of anyone liking badness just because it is bad.

34 A Philosophical Walking Tour with C. S. Lewis is a legitimate source of pleasure. Thus, he wrote that he derived pleasure from reading (“I think re-reading old favourites is one of the things we differ on, isn’t it, and you do it very rarely. I probably do it too much. 58 Not only did Lewis believe that a reader not uncommonly reads for pleasure, but he also thought that when there is more than one plausible reading of a text, the correct reading is likely the one that brings the reader (the most) pleasure.

In following it he also gratified his own desire, both because all the actions demanded of him were, in fact, agreeable to his blameless inclination, and also because the service of God was itself his keenest pleasure, without which 49 50 51 52 Lewis, The Collected Letters of C. S. Lewis: Volume II, 188. C. 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).

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