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Argument C. S. Lewisa przeciwko naturalizmowi

100%
van Inwagen P., Mazurek A., Buraczewski M.
Roczniki Filozoficzne
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2019
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vol. 67
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issue 2
169-183
PL
Artykuł stanowi ocenę argumentu z rozdziału trzeciego („Kardynalna trudność naturalizmu”) drugiego wydania Cudów C. S. Lewisa. Argument ten ma wykazać, iż naturalizm implikuje, że żadne z naszych przekonań nie bazuje na rozumowaniu — to „kardynalna trudność naturalizmu”, jako że w jego ramach przekonanie, które nie bazuje na rozumowaniu, będzie irracjonalne. Artykuł zamyka wniosek, że argument Lewisa nie wykazuje, jakoby naturalizm implikował, że żadne z naszych przekonań nie bazuje na rozumowaniu.
EN
This paper is an evaluation of the argument of Chapter 3 (“The Cardinal Difficulty of Naturalism”) of the second edition of C. S. Lewis’s Miracles. This argument is an attempt to demonstrate that naturalism implies that none of our beliefs is based on reasoning — a “cardinal difficulty for naturalism,” since a belief in naturalism that was not based on reasoning would be irrational. The conclusion of the paper is Lewis’s argument fails to show that naturalism implies that none of our beliefs is based on reasoning.
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A created proverb in a novel becomes broadly used in society: “'Easily in but not easily out', as the lobster said in his lobster pot.”

99%
Unseth P.
Crossroads. A Journal of English Studies
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2014
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vol. 5
EN
C.S. Lewis created several proverbs in his novel The Horse and His Boy. One of these has now become broadly used in English-speaking society. This article cites evidence that this new proverb is now being used in novels, poetry, short stories, blogs, and in giving advice. Wolfgang Mieder has noted that there are very few published studies about proverbs created in the last century, so this article fills this gap regarding this proverb. The focus of this article is on the growing use of this proverb, not on proverbs generally.
3

The Reception of C. S.Lewis in Post-Communist Romania

99%
Conţac E.
Linguaculture
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2014
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vol. 2014
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issue 2
123-141
EN
This paper presents the circumstances surrounding the publication of the Romanian translations of C. S. Lewis’s best known works. In the first part, the author gives information about the Romanian authors who were acquainted with Lewis’s writings during Communism, when the translation and printing of books on religious topics was under the tight control of a totalitarian government. In spite of that control, two Lewis titles-The Lion, the Witch and the Wardrobe and Mere Christianity-which were translated in the US, were smuggled into Romania. The second part of this paper deals with the remarkably changed situation after the emergence of a new regime in 1990. Since then Lewis’s books have been published, often in multiple print runs, by secular as well as Christian publishers, with a total of 12 fiction and 13 non-fiction titles, indicating a wide popular reception of his work.
4
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„Dalej wzwyż i dalej w głąb”. Średniowieczny rodowód figury raju w narnijskiej septalogii C. S. Lewisa

85%
Morawiecka M. M.
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2022
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vol. Special Issue
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issue 18
131-140
EN
This paper aims to present the possibility of drawing a deeper connection between the medieval imaginarium and selected tropes in twentieth century fantasy literature, based on a case study analysing the concept of paradise in C. S. Lewis’s young adult book series, The Chronicles of Narnia. In order to do that, the article introduces some key elements and rules governing medieval geographical concepts and how they tie in with the highly symbolic perspective on the world adopted in that epoch, using examples from cartographic and literary sources. Next, the author takes a look at the model of paradise carefully crafted in Lewis’s novels, to later compare it with its medieval counterpart and demonstrate the analogies between the two, with the goal of providing some clues regarding possible paths for interpretation.
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C. S. Lewis: The Romantic Rationalist

71%
Vasiliu D.
Linguaculture
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2014
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vol. 2014
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issue 2
105-122
EN
The paper “C. S. Lewis: The Romantic Rationalist” presents the way C. S. Lewis gives an account in his first fictional (allegorical) book, The Pilgrim’s Regress, of how he discovered Christianity on the converging paths of romanticism and rationalism. The outstanding scholar and author whose intellectual and spiritual development has turned him into one of the most influential Christian writers of the twentieth century became an atheist in his teens and after a long journey through different philosophical convictions he converted to Christianity in his early thirties, a change that affected his entire work. His love of literature was essential in discovering both the rational and the imaginative appeal of Christianity, which led him into a vision of the reality of the world and of life that satisfied the longing of his heart and the hunger of his imagination.
6
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John Paul II on Humanae Vitae and the Priority of Ethics over Technology

57%
Hittinger J. P.
Philosophy and Canon Law
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2019
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issue 5
35-67
EN
We examine how John Paul II’s lifelong work on the issues surrounding family and human life as expressed in Pope Paul VI’s Humanae Vitae (1968) are an exemplification of his principles for cultural renewal as stated in Redemptor Hominis (1979). The triad of principles, the primacy of persons over things, the priority of ethics over technology, and the superiority of spirit over matter provide a set of interlocking principles for discerning the true progress of modern culture. Contrary to the dominant view that artificial contraception represents an opportunity for great progress for women and for society, we argue that the ambivalent character of modern technology as established by Yves René Simon and Clive Staples Lewis points to a large downside of artificial contraception, namely, a real opportunity for the degradation of the marriage bond and the full flourishing of the human person. The substitution of technology as a way to regulate birth for personal choice and habit or virtue inverts the principle of ethics over technology and opens the door for the manipulation of women as predicted by Pope Paul VI which is a clear failure to place the primacy of the person over things. The fundamental error lies in the materialistic philosophy of life which refuses to acknowledge the superiority of spirit over matter. The battle over the issues at the heart of Humane Vitae constitutes a battle over the ultimate meaning of human existence as theistic or anti-theistic, Gospel or anti-Gospel, and thus it will always stand as a “sign of contradiction.”
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