C. S. Lewis Essay Collection: Faith, Christianity and the Church. C. S. Lewis
p. 161) condemns a book because of ‘English Liberal’ implications he is really saying two things: (a) This book has English Liberal implications; (b) English Liberalism is an evil. The first he utters with authority because he is a trained critic. In the second, he may be right or he may be wrong; but he speaks with no more authority than any other man. Failure to observe this distinction may turn literary criticism into a sort of stalking horse from behind which a man may shoot all his personal opinions on any and every subject, without ever really arguing in their defence and under cover of a quite irrelevant specialist training in literature. I do not accuse Brother Every of this. But a glance at any modern review will show that it is an ever-present danger.
2. In Theology, May 1940 (p. 359), Mr Bethell speaks of ‘some form of biological or economic naturalism’ as the unconscious attitude in most popular fiction of today, and cities, as straws that show the wind, the popularity of ‘urges’ and ‘overmastering passions’. Now, fortunately, I agree with Mr Bethell in thinking naturalism an erroneous philosophy: and I am ready to grant, for the purposes of argument, that those who talk about ‘urges’ do so because they are unconsciously naturalistic. But when all this has been granted, can we honestly say that the whole of our dislike of ‘urges’ is explained, without remainder, by our disagreement with naturalism? Surely not. Surely we object to that way of writing for another reason as well– because it is so worn, so facile, so obviously attempting to be impressive, so associated in our minds with dullness and pomposity.17 In other words, there are two elements in our reaction. One is the detection of an attitude in the writer which, as instructed Christians and amateur philosophers, we disapprove; the other is really, and strictly, an affair of taste. Now these, again, require to be kept distinct. Being fallen creatures we tend to resent offences against our taste, at least as much as, or even more than, offences against our conscience or reason; and we would dearly like to be able–if only we can find any plausible argument for doing so–to inflict upon the man whose writing (perhaps for reasons utterly unconnected with good and evil) has afflicted us like a bad smell, the same kind of condemnation which we can inflict on him who has uttered the false and the evil. The tendency is easily observed among children; friendship wavers when you discover that a hitherto trusted playmate actually likes prunes. But even for adults it is ‘sweet, sweet, sweet poison’ to feel able to imply ‘thus saith the Lord’ at the end of every expression of our pet aversions. To avoid this horrible danger we must perpetually try to distinguish, however closely they get entwined both by the subtle nature of the facts and by the secret importunity of our passions, those attitudes in a writer which we can honestly and confidently condemn as real evils, and those qualities in his writing which simply annoy and offend us as men of taste. This is difficult, because the latter are often so much more obvious and provoke such a very violent response. The only safe course seems to me to be this: to reserve our condemnation of attitudes for attitudes universally acknowledged to be bad by the Christian conscience speaking in agreement with Scripture and ecumenical tradition. A bad book is to be deemed a real evil in so far as it can be shown to prompt to sensuality, or pride, or murder, or to conflict with the doctrine of Divine Providence, or the like. The other dyslogistic terms dear to critics (vulgar, derivative, cheap, precious, academic, affected, bourgeois, Victorian, Georgian, ‘literary’, etc.) had better be kept strictly on the taste side of the account. In discovering what attitudes are present you can be as subtle as you like. But in your theological and ethical condemnation (as distinct from your dislike of the taste) you had better be very unsubtle. You had better reserve it for plain mortal sins, and plain atheism and heresy. For our passions are always urging us in the opposite direction, and if we are not careful criticism may become a mere excuse for taking revenge on books whose smell we dislike by erecting our temperamental antipathies into pseudo-moral judgements.
3. In practical life a certain amount of ‘reading between the lines’ is necessary: if we took every letter and every remark simply at its face value we should soon find ourselves in difficulties. On the other hand, most of us have known people with whom ‘reading between the lines’ became such a mania that they overlooked the obvious truth of every situation and lived in the perpetual discovery of mares’ nests; and doctors tell us of a form of lunacy in which the simplest remark uttered in the patient’s presence becomes to him evidence of a conspiracy and the very furniture of his cell takes on an infinitely sinister significance. Will my critics admit that the subtle and difficult task of digging out the latent beliefs and values, however necessary, is attended with some danger of our neglecting the obvious and surface facts about a book, whose importance, even if less than that of the latent facts, is certainly much higher than zero? Suppose two books A and B. Suppose it can be truly said of A: ‘The very style of this book reveals great sensitivity and honesty, and a readiness for total commitments; excellent raw material for sanctity if ever the author were converted.’ And suppose it can be truly said of B: ‘The very style of this book betrays a woolly, compromising state of mind, knee-deep entangled in the materialistic values which the author thinks he has rejected.’ But might it not also be true to say of book A, ‘Despite its excellent latent implications, its ostensible purpose (which will corrupt thousands of readers) is the continued glorification of mortal sin’; and of B, ‘Despite its dreadful latent materialism, it does set courage and fidelity before the reader in an attractive light, and thousands of readers will be edified (though much less edified than they suppose) by reading it’? And is there not a danger of this second truth being neglected? We want the abstruse knowledge in addition to the obvious: not instead of it.
4. It is clear that the simple and ignorant are least able to resist, by reason, the influence of latent evil in the books they read. But is it not also true that this is often balanced by a kind of protection which comes to them through ignorance itself? I base this on three grounds: (a) Adults often disquiet themselves about the effect of a work upon children – for example, the effect of the bad elements in Peter Pan, such as the desire not to grow up or the sentimentalities about Wendy. But if I may trust my own memory, childhood simply does not receive these things. It rightly wants and enjoys the flying, the Indians, and the pirates (not to mention the pleasure of being in a theatre at all), and just accepts the rest as part of the meaningless ‘roughage’ which occurs in all books and plays; for at that age we never expect any work of art to be interesting all through. (When I began writing stories in exercise books I tried to put off all the things I really wanted to write about till at least the second page – I thought it wouldn’t be like a real grown-up book if it became interesting at once.) (b) I often find expressions in my pupils’ essays which seem to me to imply a great deal of latent error and evil. Now, since it would, in any case, be latent, one does not expect them to own up to it when challenged. But one does expect that a process of exploration would dicover the mental atmosphere to which the expression belonged. But in my experience exploration often produces a conviction that it had, in my pupils’ minds, no evil associations, because it had no associations at all. They just thought it was the ordinary way of translating thought into what they suppose to be ‘literary English’. Thousands of people are no more corrupted by the implications of ‘urges’, ‘dynamism’, and ‘progressive’ than they are edified by the implications of ‘secular’, ‘charity’, and Platonic’.18 The same process of attrition which empties good language of its virtue does, after all, empty bad language of much of its vice.19 (c) If one speaks to an uneducated man about some of the worst features in a film or a book, does he not often reply unconcernedly, ‘Ah…they always got to bring a bit of that into a film,’ or, ‘I reckon they put that in to wind it up like’? And does this not mean that he is aware, even to excess, of the difference between art and life? He expects a certain amount of meaningless nonsense – which expectation, though very regrettable from the cultural point of view, largely protects him from the consequences of which we, in our sophisticated naivety, are afraid.
5. Finally, I agree with Brother Every that our leisure, even our play, is a matter of serious concern. There is no neutral ground in the universe: every square inch, every split second, is claimed by God and counter-claimed by Satan. But will Brother Every agree in acknowledging a real difficulty about merely recreational reading (I do not include all reading under