Wikipedia

The Abolition of Man

The Abolition of Man is a 1943 book by C. S. Lewis. Subtitled "Reflections on education with special reference to the teaching of English in the upper forms of schools", it uses a contemporary text about poetry as a starting point for a defense of objective value and natural law. Lewis goes on to warn readers about the consequences of doing away with ideas of objective value. It defends "man's power over nature" as something worth pursuing but criticizes the use of it to debunk values, the value of science itself being among them. The title of the book then, is taken to mean that moral relativism threatens the idea of humanity itself. The book was first delivered as a series of three evening lectures at King's College, Newcastle, part of the University of Durham, as the Riddell Memorial Lectures on 24–26 February 1943.

Abolition of Man
First edition
AuthorC. S. Lewis
LanguageEnglish
SubjectValue and natural law
PublisherOxford University Press
Publication date
1943
Publication placeUnited Kingdom
Media typeHardcover and paperback
Preceded byA Preface to Paradise Lost 
Followed byBeyond Personality 
TextAbolition of Man at Internet Archive

Moral subjectivism vs. natural law

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Lewis begins with a critical response to "The Green Book" by "Gaius and Titius": The Control of Language: A Critical Approach to Reading and Writing, published in 1939 by Alexander ("Alec") King and Martin Ketley.[1] The Green Book was used as a text for upper form students in British schools.[2]

Lewis criticises the authors for subverting student values and claims that they teach that all statements of value (such as "this waterfall is sublime") are merely statements about the speaker's feelings and say nothing about the object.[3] Such a view, Lewis argues, makes nonsense of value talk. It implies, for example, that a speaker who condemns some act as contemptible is really only saying, "I have contemptible feelings."[4]

By denying that values are real or that sentiments can be reasonable, subjectivism saps moral motivation[4] and robs people of the ability to respond emotionally to experiences of real goodness and real beauty in literature and in the world.[5] Moreover, Lewis claims that it is impossible to be a consistent moral subjectivist. Even the authors of The Green Book clearly believe that some things, such as improved student learning, are truly good and desirable.[6]

Lewis cites ancient thinkers such as Plato, Aristotle and St. Augustine, who believed that the purpose of education was to train children in "ordinate affections", to train them to like and dislike what they ought and to love the good and hate the bad. Lewis claims that although such values are universal, they do not develop automatically or inevitably in children. Thus, they are not "natural" in that sense of the word, but they must be taught through education. Those who lack them lack the specifically human element, the trunk that unites intellectual man with visceral (animal) man, and they may be called "men without chests".

Men without chests: a dystopian future

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Lewis criticizes modern attempts to debunk natural values, such as those that would deny objective value to the waterfall, on rational grounds. He says that there is a set of objective values that have been shared, with minor differences, by every culture, which he refers to as "the traditional moralities of East and West, the Christian, the Pagan, and the Jew...". Lewis calls that the Tao, from the Taoist word for the ultimate "way" or "path" of reality and human conduct. (Although Lewis saw natural law as supernatural in origin, as evidenced by his use of it as a proof of theism in Mere Christianity, his argument in the book does not rest on theism.)

Without the Tao, no value judgments can be made at all, and modern attempts to do away with some parts of traditional morality for some "rational" reason always proceed by arbitrarily selecting one part of the Tao and using it as grounds to debunk the others.

The final chapter describes the ultimate consequences of this debunking: a not-so distant future in which the values and morals of the majority are controlled by a small group who rule by a perfect understanding of psychology, and who in turn, being able to see through any system of morality that might induce them to act in a certain way, are ruled only by their own unreflected whims. In surrendering rational reflection on their own motivations, the controllers will no longer be recognizably human, the controlled will be robot-like, and the Abolition of Man will have been completed.

An appendix to The Abolition of Man lists a number of basic values seen by Lewis as parts of the Tao, supported by quotations from different cultures. The dystopian ideas in Abolition of Man is fleshed out in Lewis's science fiction novel, That Hideous Strength, as Lewis himself makes clear in the preface of the story.[7]

Impact amongst public intellectuals

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While the book was considered a favourite of the author, Lewis believed it was "almost totally ignored by the public."[7]

By the 21st Century that was no longer true, at least amongst intellectuals, both Christian and non-Christian.[8] Jonah Goldberg has assessed it to be "one of the greatest books" of its era as it is helping preserve ideas of moral absolutism.[9][8] The Catholic Bishop, Robert Barron, considers the book almost prophetic on the topic of "values", such that today they accepted as being "projections of our feelings and subjective whims, and consequently, anyone who dares to speak of properly objective truth or objective moral value is engaging in an oppressive play of power."[10] Carl Trueman has argued that the collection of essays is strongly relevant to today as "the turmoil in our contemporary Western world is a function of the collapse of consensus concerning what it means to be human... a time marked by a crisis of anthropology."[11]

Commenting on the book's more political elements, Michael Ward argues that Lewis's essay is an early warning that democracies are vulnerable to "the dangers of subjectivism."[12] Ward writes that “Democracies can only be preserved...if they view ethical systems in an undemocratic light.” Expanding upon this, Samuel Gregg, speculates that Lewis's indirect critique of democracy may have unsettled readers immediately after its publication, given the political climate of World War II and the immediate threat of authoritarian dictatorships. In time, however, similar observations were shared and developed by both equivalent and later thinkers such as Wilhelm Röpke, Cardinal Jean-Marie Lustiger and Rabbi Jonathan Sacks.[12]

Lewis's concept of "the Tao" has become understood as a shorthand of Natural law.[13][14] As such, his essay is now regarded as both key to the revival of this idea of natural law, and a strong counterpoint to ethics of Karl Barth, where morality depends on Special revelation.[15] Some legal minds have come to see Lewis's essay as bolstering the Calvinist understanding of Natural Law, as being transcendent in nature.[16]

Ross Douthat has written about the books ideas many times in The New York Times, listing it as one of the books he would assign to all college students, especially as they critique the threats of modern technology.[17][18][19] The philosopher Peter Kreeft shared this view, including it as one of six "books to read to save Western Civilization," alongside Lost in the Cosmos by Walker Percy, Mere Christianity by C. S. Lewis, The Everlasting Man by G. K. Chesterton, Orthodoxy by G. K. Chesterton, and Brave New World by Aldous Huxley.[20]

Passages from The Abolition of Man are included in William Bennett's 1993 book The Book of Virtues.[21] However, as historian Paul E Michelson points out, many intellectuals have been prompted by Lewis's work to argue directly against him. This includes B. F. Skinner in his work Beyond Freedom and Dignity.[7] Skinner asserts that in his Behaviorist school of psychology, contra Lewis, "Man is being abolished.. What is being abolished is autonomous man... the man defended by the literatures of freedom and dignity."[7]

Modern rankings and reviews

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Vulcan characteristics are said to be based on the book

A 2019 journal article, Science Fiction and the Abolition of Man argued that many science fiction characters have drawn on the idea of "men without chests", including the logical Vulcans of Star Trek to the "emotionally stunted" replicants in Blade Runner.[24]

In 2022 artist Carson Grubaugh created a comic book adaptation, “Abolition of Man,” using illustrations generated by artificial intelligence. The text of Lewis' work serves as definitional prompts for the AI's images.[25]

Many ideas in Lewis' book have also appeared in music, including:

References

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  1. ^ Foumilog, CH: Fourmi lab, May 2007, retrieved July 11, 2008.
  2. ^ Fuse action (review), Brothers Judd.
  3. ^ C. S. Lewis, The Abolition of Man. New York: Macmillan, 1947, pp. 14, 30. Note, some argue the "associationist" theory of meaning King and Ketley defend in the book (borrowed largely from C. K. Ogden and I. A. Richards' influential book,The Meaning of Meaning (1923)), does not claim that all value statements refer solely to the speaker's feelings. See this argument in The Control of Language (London: Longmans, Green and Co, 1939), p. 14.
  4. ^ a b Lewis, The Abolition of Man, p. 15.
  5. ^ Lewis, The Abolition of Man, p. 20
  6. ^ Lewis, The Abolition of Man, pp. 39–40.
  7. ^ a b c d Michelson, Paul E. (25 September 2008). "The Abolition of Man in Retrospect". Inklings Forever: Published Colloquium Proceedings 1997-2016. 6 (14).
  8. ^ a b "Can the Tao Save Western Civilization?". National Review. 2024-05-19. Retrieved 2024-07-29.
  9. ^ "The Fierce Urgency of Tao". The Dispatch. 2024-07-29. Retrieved 2024-07-29.
  10. ^ "Breaking out of the prison of self-invention". www.thebostonpilot.com. Retrieved 2024-07-29.
  11. ^ "Christmas Amid Chaos | Carl R. Trueman". First Things. 2022-12-22. Retrieved 2024-08-07.
  12. ^ a b "Uncovering the Tao of C.S. Lewis". lawliberty.org/. Retrieved 2024-08-03.
  13. ^ "C. S. Lewis: Natural Law, the Law in Our Hearts – Religion Online". Retrieved 2024-08-05.
  14. ^ Dyer, Justin; Watson, Micah (Fall 2017). "The Old Western Man: C. S. Lewis on Politics and Modernity: Modern Age". Modern Age. 59 (4): 27–35.
  15. ^ Dyer, Justin Buckley (2015). "Lewis, Barth, and the Natural Law". Journal of Church and State. 57 (1): 1–17. doi:10.1093/jcs/cst053. ISSN 0021-969X. JSTOR 24708548.
  16. ^ Lee, Constance Youngwon (2014). "Calvinist Natural Law and the Ultimate Good" (PDF). The Western Australian Jurist. 5: 154–175.
  17. ^ Douthat, Ross (2024-05-03). "Opinion | What I'd Assign to Today's College Students". The New York Times. ISSN 0362-4331. Retrieved 2024-07-29.
  18. ^ Douthat, Ross (2023-03-02). "Opinion | The Return of the Magicians". The New York Times. ISSN 0362-4331. Retrieved 2024-07-29.
  19. ^ Douthat, Ross (2013-11-23). "Opinion | Puddleglum and the Savage". The New York Times. ISSN 0362-4331. Retrieved 2024-07-29.
  20. ^ Kreeft, Peter, Lost in the cosmos (audio).
  21. ^ "[The Book of Virtues]". C-SPAN.org. Retrieved 2024-07-29.
  22. ^ "The 100 Best Non-Fiction Books of the Century", National Review (list), 3 May 1999.
  23. ^ Book ranking (PDF), Intercollegiate Studies Institute, archived from the original (PDF) on 2009-02-06, retrieved 2009-01-31.
  24. ^ Jensen, Randall M. (April 2019). Boone, Mark J.; Neece, Kevin C. (eds.). "Mark J. Boone and Kevin C. Neece (eds), Science Fiction and the Abolition of Man: Finding C.S. Lewis in Sci-Fi Film and Television". Journal of Inklings Studies. 9 (1): 70–73. doi:10.3366/ink.2019.0029. ISSN 2045-8797.
  25. ^ Living the Line Publishing, Diamond Comic Distributors, Abolition of Man, retrieved 16 January 2024
  26. ^ Young, Jayson (2024-08-03). "Mars Ill :: Raw Material – RapReviews". Retrieved 2024-08-07.
  27. ^ Woodbury, Jason P. "Thrice Takes a Break". Phoenix New Times. Retrieved 2024-08-07.
  28. ^ Harmsen, Natalie. "Shad on Family, Connection, and His Genre-Bending Seventh Album 'TAO'". Complex. Retrieved 1 November 2021.

Further reading

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  • Gregory Bassham, ed., C. S. Lewis's Christian Apologetics: Pro and Con. Leiden: Brill/Rodopi, 2015.
  • Jean Beth Elshtain, "The Abolition of Man: C. S. Lewis's Prescience Concerning Things to Come." In David Baggett, Gary R. Habermas, and Jerry L. Walls, eds., C. S. Lewis as Philosopher. Downers Grove, IL: Intervarsity Press, 2008: 85–95.
  • C. S. Lewis, "The Poison of Subjectivism." In C. S. Lewis, The Seeing Eye and Other Selected Essays from Christian Reflections. Edited by Walter Hooper. New York: Ballantine Books, 1986: 99–112.
  • Gilbert Meilaender, "On Moral Knowledge." In Robert MacSwain and Michael Ward, eds. The Cambridge Companion to C. S. Lewis. New York: Cambridge University Press, 2010: 119–31.
  • Timothy M. Moesteller and Gayne John Anacker, eds., Contemporary Perspectives on C. S. Lewis's The Abolition of Man: History, Philosophy, Education, and Science. London: Bloomsbury, 2017.
  • Ward, Michael. After Humanity: A Guide to C.S. Lewis's The Abolition of Man Kindle Edition. Word on Fire Academic, 2021.
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