By Stewart Goetz
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. consequently, nobody to this point has well-known that his perspectives on those concerns are deeply fascinating and arguable, and-perhaps extra jarring-no one has but safely defined why Lewis by no means grew to become a Roman Catholic. Stewart Goetz's cautious research of Lewis's philosophical idea finds oft-overlooked implications and demonstrates that it used to be, at its root, at odds with that of Thomas Aquinas and, thereby, the Roman Catholic Church.
Read Online or Download A Philosophical Walking Tour with C.S. Lewis: Why It Did Not Include Rome PDF
Similar religious books
Walter Kaufmann committed his lifestyles to exploring the spiritual implications ol literary and philosophical texts. Deeply skeptical concerning the human and ethical bene? ts of contemporary secularism, he additionally criticized the search for simple task pursued via dogma. Kaufmann observed a probability of lack of authenticity in what he defined as unjusti?
The Seductions of Pilgrimage explores the at the same time beautiful and repellent, beguiling and inviting varieties of seduction in pilgrimage. It specializes in the various discursive, ingenious, and sensible mechanisms of seduction that draw person pilgrims to a pilgrimage web site; the gadgets, areas, and paradigms that pilgrims go away in the back of as they embark on their hyper-meaningful trip adventure; and the customarily unexpected components that lead pilgrims off their wanted path.
- Leibniz: What Kind of Rationalist?
- Naturalism and Our Knowledge of Reality: Testing Religious Truth-Claims
- Religious Tolerance, Education and the Curriculum
- Between Sacred and Profane: Researching Religion and Popular Culture
Additional resources for A Philosophical Walking Tour with C.S. Lewis: Why It Did Not Include Rome
It is the idea of an extrinsic property, where such a property is one that is had by an object in virtue of its standing in a relationship to something else. The most prevalent kind of extrinsic property is instrumental in nature, where an instrumental property is one that is had by an object in virtue of that object’s production of a property in another object. For example, a certain food might be healthy (have the property of being healthy) because it is instrumental in producing or preserving health in a person who eats it.
Even now, at my age, do we often have a purely physical pleasure? Well, perhaps, a few of the more hopelessly prosaic ones; say, scratching or getting one’s shoes off when one’s feet are tired. I’m sure my meals are not a purely physical pleasure. ”65 A treatment of Lewis’s view of happiness would be incomplete without mentioning friendship. ”66 Friendship is not identical with happiness but is a source of it. And how is this? Lewis tells us in The Four Loves that [f]riendship arises out of mere Companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden).
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.
A Philosophical Walking Tour with C.S. Lewis: Why It Did Not Include Rome by Stewart Goetz