Five decades beyond C. S. Lewis’s death on that fateful November 22, 1963, the fashion in some precincts is to describe the man as “quirky,” as though the folds, edges and concealments of his character and of his mind are…
Faith plays an important role in establishing a sense of meaning necessary for coping with life’s stressors and traumas. This is especially true for those events that lie beyond our expected and normal experiences. This paper asserts that the context of psychological and emotional development, which forms in concert with our faith, is necessary in understanding how faith develops as a coping strategy. Cited writings include those of C.S. Lewis, Erik Erikson, Jean Piaget, and James Marcia.
What advice would C S Lewis offer us in today’s world? The 21st Century is the setting wherein powerful forces are set to meet and perhaps to clash. Self and the search for meaning are at the heart of these putative clashes. They include, but are not limited to, (a) the emerging of so called intelligent information technology, (b) the impact of psychological theories on everyday life and (c) the continuing thirst by people for a spiritual dimension to their lives, including the search for some meaning in life and for satisfaction with life. Take each in turn. This is a dialogue between a cognitive scientist (RA) and an arts scholar (MG) who both share the same communion at St Edward’s King & Martyr, Cambridge, England.
Along with content knowledge and pedagogical skill, teachers’ personal qualities impact their classrooms and their work with depth and significance. The moral qualities that teachers bring with them into the classroom inform decisions, direct practice, and guide the culture of the learning community. Hope is an important virtue and motivation for teachers in every teaching situation and context, for hope pervades every aspect of the experience of teaching.
So far as I can tell, virtually no has commented on the connections between C. S. Lewis and Emmanuel Levinas-one possible exception being Pope John Paul II, a great admirer of both writers (see Hooper xii; John Paul II 36). But the connections are profound and undeniable. I’ve found no evidence that Levinas read Lewis’s work, nor any that Lewis was acquainted directly with the thought of Levinas, though Levinas became an important figure in French philosophical circles following World War II. The affinity between Lewis and Levinas must be explained in some way other than direct influence.
There is something “perilous” about beauty and we are aware at some deep level of intuition or, better yet, at some vague awareness of a moral reality or “calling” that Beauty has within it the power to “change” us at some profound and ontological level of our existence. To follow a “trail’ that leads to “the Golden Wood” where one will knowingly encounter Beauty is one that requires courage and calls forth the essence of our character and reveals its flaws and weaknesses. It is here that we begin to acknowledge, again at some level, that Beauty contains within it the potential of great power and great goodness.
The first thing to note in reference to divine hiddenness is the fact that, for many, it is a deeply existential problem. The felt absence of God – for both believers and nonbelievers – may lead to hopelessness, despair, or indifference. Moving away from the existential dimension, however, we encounter the philosophical problem. The problem of divine hiddenness has generally been posed along these lines: If God exists, then the greatest possible good for an individual is that he or she relate to God in a loving relationship.