By C. S. Lewis
An e-book compilation of inspirational writings, that includes seven vintage works in a single top of the range, totally searchable edition:
The compilation includes:
‘The Screwtape Letters’
‘Surprised by means of Joy’
‘The 4 Loves’
‘The challenge of Pain’
‘The nice Divorce’
C. S. Lewis's works proceed to draw millions of recent readers each year, attractive to these looking knowledge and calm in a busy and ever-changing global. each one quantity is written with the lucidity, heat and wit that has made Lewis respected as a author the area over.
From ‘The challenge of Pain’ – a smart and compassionate exploration of soreness – to the darkly satirical ‘The Screwtape Letters’, Lewis is unrivalled in his skill to disentangle the questions of lifestyles. His writings provide desire, knowledge and a real knowing of human nature.
Read Online or Download The Complete C. S. Lewis Signature Classics PDF
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Extra resources for The Complete C. S. Lewis Signature Classics
79) could well be rewarding. The abductive pattern is characteristic of ﬁnesse but, as elsewhere, it always needs supplementation. Pascal used it to defend what for him was ‘the true religion’, but Hume’s Dialogues Concerning Natural Religion, employing a variant of the ﬁnesse model, are concerned to show that there are a number of other hypotheses besides the ‘religious’ one according to which the ‘surprising’ factors adduced would be a matter of course, and that the only sense in which the ‘religious hypothesis’ has independent support is too empty to count as an explanation of the phenomena in question.
Socrates is for Kierkegaard the epitome of the philosophical genius. Kierkegaard locates Socrates, Kant and other geniuses on the side of immanence and asserts that philosophers can never know more than their own minds. By contrast, the apostle – one sent – knows something the genius cannot know, something transcendent, but only because he has been told by an authoritative source (for example, the Holy Spirit; cf. Matthew 16:17). The apostle is not irrational just because he believes something on the basis of testimony (so Coady 1992).
Aristotle is here primarily thinking of normative matters (though the notion of phronesis has been taken up by modern hermeneutics, a matter to which we shall return) but if God is understood as ‘That than which no greater can be conceived’, to use St Anselm’s formula, theology is itself inescapably normative. However, on the Aristotelian account mere knowledge by acquaintance of ‘the actions that occur in life’ is of itself of little value; what matters is conjoining such experience with logos, a rational principle through which to interpret it; phronesis is embodied by the phronimos, the man of practical wisdom, for ‘regarding practical wisdom we shall get at the truth by considering who are the persons we credit it with’ (1140a), and to the extent that we identify with the phronimos by modelling our lives on his we become ethically wise – this is not just a matter of will and intellect but requires habituation and (ideally) training.