Tomorrow it is C.S. Lewis’s birthday. He’d have been 116. He died 51 years ago, his death pushed out of the headlines by the deaths of JFK and Aldous Huxley. He’s had far more influence than either.
He’s remembered mainly as a children’s writer (the most dogmatic atheists, terrified or disgusted by the roar of Aslan, nonetheless bring their children to stroke the lion’s mane), and as a Christian apologist. He, irony upon irony, a beer-quaffing, chain-smoking, divorcee-marrying intellectual, living and breathing high pagan culture along with his pipe-smoke, is the darling of American evangelicals. And that’s why he’s neglected by serious philosophers.1 It’s understandable. We tend to judge people by the company they keep. But in the case of Lewis it’s unfair. Evangelicals might queue up at his door, but he’d never let them in. Apart from their membership of the species, he’d have loathed everything about them; their chauvinism, their ludicrous literalism, their self-righteousness, their belligerence, their metaphor-phobia, their elastic-waisted trousers, their historical blindness, their pant-soiling fear of scholarship, their teetotalism, their humourlessness. He had a fastidious nose for inconsistency: imagine how that nose would have twitched when it sniffed a Louisianan zealot who was keen on topping adults but outraged by abortion. In a different context (he was lambasting liberal intellectuals who say that that they can read nuances between the lines, but fail to see the huge themes rampaging through the Christian story) he denounced those who ‘claim to see fern-seed and can’t see an elephant ten yards away in broad daylight.’)2 He’d have similarly scourged those who have the KJV with their MSG for breakfast, and yet scream for judicial execution in the name of a man who was himself judicially executed, and who, in the name of a man who urged the turning of a cheek and the loving of enemies, say that every (white) citizen should have a gun and that every inconveniently non-compliant nation should have its ass whipped reeeeeeeel good. Continue reading
It is Halloween, the day when the dead walk and the devil rides.
We’re plagued by children who are risking diabetes, if not their immortal souls, by demanding the sort of sweets you only give to kids you hate. The Christians down the road, not realizing, as Luther did, that the devil can’t bear to be mocked, are holding a ‘light party’ in protest against the trick-and- treaters.
And, between door-bell rings and dispensings of deadly substances to skeletons, I’m reflecting on a talk I recently heard by Rebecca Newberger Goldstein. It was on her wonderful book, Plato in the Googleplex. In the book, Plato wanders through modern America, watching, talking, bemused, amused, dismayed, misunderstood. It’s an audit of Platonism. How has it weathered? Continue reading
Last week I attended part of a fascinating conference on Trust, organized by the Blavatnik School of Government in Oxford. In her opening paper, Katherine Hawley raised many interesting questions, including those of whether trustworthiness is a virtue and whether it can be a virtue of institutions. Continue reading
It is reported that Jimmy Savile crept at night into the mortuary at Leeds General Infirmary and committed sex acts on corpses.1
Well, for a start, assuming the acts involved penetration, he had committed a serious criminal offence.2
But shouldn’t we grow up? Shouldn’t we let live, and let the live love the dead? Who was hurt? Isn’t this legislation anachronistic? Doesn’t it stem from superannuated and probably, at root, theological ideas about the sanctity of life – irrationally extended to the sanctity of the dead human body?
If the acts gave Savile pleasure, then what’s the problem? Or, if we grant that the outraged relatives might suffer some distress (because they’ve not read enough philosophy), doesn’t the problem lie only in the fact that the relatives heard about what had happened, rather than in the acts themselves? In which case the real villains are the investigators and the media.
We have strong intuitions about many things. So strong, in fact, that they are often immune to the best arguments of the lawyers and philosophers. Continue reading
The tragic sinking of the South Korean ferry raises again the problem of moral luck which Bernard Williams did so much to expose in his famous 1976 article on that topic. The South Korean president has now claimed that the captain of the ferry is a murderer, implying that he is subject to the same degree of blame as any other murderer. Continue reading
In a fascinating paper presented at the St Cross Ethics Seminar in Oxford, on 27 March 2014, Professor Neil Levy (Oxford and Melbourne) sought to solve the following puzzle about addicts: on the one hand, addicts are thought to lack control, but on the other they appear to engage in the kind of reason-responsive behaviour typical of rational agents (for example, many addicts for a small financial incentive will avoid the objects to which they are addicted).
Levy’s central claim was that addicts do lack control, but that this lack of control consists in a lack of control over belief-formation, leading to a change of mind – or ‘judgement-shift’. So addicts are rational in so far as they are acting on the basis of their current beliefs about what is best for them. Continue reading
You can get experienced meditators to produce, on demand, feelings of timelessness and spacelessness. Tell them ‘Try to be outside time’, and ‘try not to be in the centre of space’, and they will.
These sort of sensations tend to happen together – so strikingly so that Walter Stace proposed, as one combined element of mystical experience, ‘non-spatial-and-non-temporal’.1
Why should that be? asked an Israeli research group in a recent and fascinating paper. And was the generation of these sensations related to alterations in the sense of the body? Continue reading
In a recent column in The Guardian, Andrew Brown argues that there are several ways in which one might, in a sense, be ‘too ethical’: http://www.theguardian.com/commentisfree/2013/dec/27/can-you-be-too-ethical Continue reading