The Abolition of Man
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| + | '''''The Abolition of Man''''' is a 1943 book by [[C. S. Lewis]]. It is subtitled "Reflections on education with special reference to the teaching of English in the upper forms of schools," but it actually uses that as a starting point for a defense of objective [[Value theory|value]] and [[natural law]], and a warning of the consequences of doing away with or "debunking" those things. It defends science as something worth pursuing but criticizes using it to debunk values —the value of science itself being among them—, or defining it to exclude such values. | ||
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| + | The book maintained, among other things, that there are certain acts that are universally considered evil, such as [[rape]] and [[murder]]. | ||
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| - | A fundamental question is whether there is a universal, transcendent definition of evil, or whether evil is determined by one's social or cultural background. [[C. S. Lewis]], in ''[[The Abolition of Man]]'', maintained that there are certain acts that are universally considered evil, such as rape and murder. On the other hand, it is hard to find any act that was not acceptable in some society. Less than 150 years ago the [[United States of America]], and many other countries practiced brutal forms of slavery. The [[Nazism|Nazis]], during [[World War II]], found [[genocide]] acceptable, as did the [[Imperial Japanese Army]] with the [[Nanking Massacre]] and the [[Hutu]] [[Interhamwe]] in the [[Rwandan genocide]]. Today, there is strong disagreement as to whether [[homosexuality]] and [[abortion]] are evils or not. Universalists consider evil independent of culture, and wholly related to acts or intents. Thus, while the ideological leaders of Nazism and the Hutu Interhamwe accepted (and considered it good) to commit genocide, the universally evil act of genocide renders the entire ideology or culture evil. | + | |
| + | '''''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 [[Form (education)|forms]] of schools," it uses that as a starting point for a defense of objective [[value theory|value]] and [[natural law]] as well as a warning of the consequences of doing away with or "debunking" those things. It defends science as something worth pursuing but criticizes using it to debunk values, the value of science itself being among them, or defining it to exclude such values. 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 February 24 to 26, 1943. | ||
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| + | ==Moral subjectivism vs. natural law== | ||
| + | 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. ''The Green Book'' was used as a text for upper form students in British schools. | ||
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| + | 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. Such a view, Lewis argues, makes nonsense of value talk. It implies, for example, that when a speaker who condemns some act as contemptible is really saying, "I have contemptible feelings." | ||
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| + | By denying that values are real or that sentiments can be reasonable, subjectivism saps moral motivation and robs people of the ability to respond emotionally to experiences of real goodness and real beauty in literature and in the world. 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. | ||
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| + | Lewis cites ancient thinkers such as [[Plato]], [[Aristotle]] and [[Augustine of Hippo|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". | ||
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| + | ==Men without chests: a dystopian future == | ||
| + | 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.) | ||
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| + | 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. | ||
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| + | The final chapter describes the ultimate consequences of this debunking: a 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. | ||
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| + | 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. | ||
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| + | A fictional treatment of the [[dystopian]] project to carry out the ''Abolition of Man'' is a theme of Lewis's novel ''[[That Hideous Strength]].'' | ||
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| + | Passages from ''The Abolition of Man'' are included in [[William Bennett]]'s 1993 book ''[[The Book of Virtues]]''. | ||
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| + | ==Criticisms== | ||
| + | |||
| + | Critical discussion of ''The Abolition of Man'' often centers on the following points: | ||
| + | |||
| + | * Does Lewis attack a weak and simplistic form of moral subjectivism? Are there stronger versions that are not vulnerable to his critiques? | ||
| + | |||
| + | * Can one believe that moral values are in some sense "objective" without accepting Lewis's full-blown natural-law theory of ethics? | ||
| + | |||
| + | * Does Lewis commit the fallacy of false alternatives by arguing that one must either reject all values or accept the traditional natural-law theory of ethics? | ||
| + | |||
| + | * Is it true that believers in moral subjectivism typically or always lack moral motivation? | ||
| + | |||
| + | * Does Lewis overstate the degree of moral consensus that exists across different cultures and religions? | ||
| + | |||
| + | ==Modern reviews== | ||
| + | *''[[National Review]]'' ranked the book #7 in its 100 Best Non-Fiction Books of the 20th Century list. The [[Intercollegiate Studies Institute]] ranked the book as the second best book of the 20th century. | ||
| + | *In a lecture on [[Walker Percy]], Professor [[Peter Kreeft]] of [[Boston College]] lists the book 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 (book)|Orthodoxy]]'' by [[G. K. Chesterton]], and ''[[Brave New World]]'' by [[Aldous Huxley]]. | ||
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| + | == In popular culture == | ||
| + | *[[Christian hip hop]] duo [[Mars ILL]] named the track "''The Abolition of manCHILD''" from their 2002 album ''[[Raw Material (album)|Raw Material]]'' after the book. | ||
| + | *In 2003, the [[post-hardcore]] band [[Thrice]] based the lyrics of the song "The Abolition of Man" on the book. It was featured in the band's third album, ''[[The Artist in the Ambulance]]''. | ||
| + | *The band [[Point of Recognition]] also allude to Lewis' book in the lyrics of their song "Abolition of Man." | ||
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Current revision
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The Abolition of Man is a 1943 book by C. S. Lewis. It is subtitled "Reflections on education with special reference to the teaching of English in the upper forms of schools," but it actually uses that as a starting point for a defense of objective value and natural law, and a warning of the consequences of doing away with or "debunking" those things. It defends science as something worth pursuing but criticizes using it to debunk values —the value of science itself being among them—, or defining it to exclude such values. The book maintained, among other things, that there are certain acts that are universally considered evil, such as rape and murder. |
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Featured: |
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 that as a starting point for a defense of objective value and natural law as well as a warning of the consequences of doing away with or "debunking" those things. It defends science as something worth pursuing but criticizes using it to debunk values, the value of science itself being among them, or defining it to exclude such values. 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 February 24 to 26, 1943.
Contents |
Moral subjectivism vs. natural law
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. The Green Book was used as a text for upper form students in British schools.
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. Such a view, Lewis argues, makes nonsense of value talk. It implies, for example, that when a speaker who condemns some act as contemptible is really saying, "I have contemptible feelings."
By denying that values are real or that sentiments can be reasonable, subjectivism saps moral motivation and robs people of the ability to respond emotionally to experiences of real goodness and real beauty in literature and in the world. 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.
Lewis cites ancient thinkers such as Plato, Aristotle and 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
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 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.
A fictional treatment of the dystopian project to carry out the Abolition of Man is a theme of Lewis's novel That Hideous Strength.
Passages from The Abolition of Man are included in William Bennett's 1993 book The Book of Virtues.
Criticisms
Critical discussion of The Abolition of Man often centers on the following points:
- Does Lewis attack a weak and simplistic form of moral subjectivism? Are there stronger versions that are not vulnerable to his critiques?
- Can one believe that moral values are in some sense "objective" without accepting Lewis's full-blown natural-law theory of ethics?
- Does Lewis commit the fallacy of false alternatives by arguing that one must either reject all values or accept the traditional natural-law theory of ethics?
- Is it true that believers in moral subjectivism typically or always lack moral motivation?
- Does Lewis overstate the degree of moral consensus that exists across different cultures and religions?
Modern reviews
- National Review ranked the book #7 in its 100 Best Non-Fiction Books of the 20th Century list. The Intercollegiate Studies Institute ranked the book as the second best book of the 20th century.
- In a lecture on Walker Percy, Professor Peter Kreeft of Boston College lists the book 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.
In popular culture
- Christian hip hop duo Mars ILL named the track "The Abolition of manCHILD" from their 2002 album Raw Material after the book.
- In 2003, the post-hardcore band Thrice based the lyrics of the song "The Abolition of Man" on the book. It was featured in the band's third album, The Artist in the Ambulance.
- The band Point of Recognition also allude to Lewis' book in the lyrics of their song "Abolition of Man."
