To my wife, Hillarie Joy Kuhn, our two daughters, Sophia Joy and Abigail Joyce Kuhn, who all shared in the great sacrifice to complete this project. my longtime friend and mentor, Dr. who was the first to teach me and show me the importance of being a Christian philosopher. I would like to acknowledge some very special people whose influence, assistance and support were indispensable in the development and completion of this project. I am incredibly grateful to have her by my side as my wife, support partner and best friend.
Second, I would like to thank Dr. prof."), to my philosophy and religious studies instructor from my undergraduate years, a longtime friend and mentor, and my inspiration to pursue a life and career in Christian philosophy and higher education. Third, I am grateful to Randall University (Moore, Oklahoma), my employer, for their continued professional, moral, and financial support during my graduate studies. Fourth, I am honored to have had the opportunity to sit under the mentorship of three associate professors, Drs.
I profited immensely by their examples as gentlemen and Christian scholars, and their instruction was a real joy to the heart and a real feast to the mind. Cabal for his kind guidance, patience and encouragement as my dissertation supervisor and committee chair.
INTRODUCTION
S. Lewis and The Abolition of Man
A quick look online at images of the first edition of the book confirms this date. The Poison of Subjectivism,” an essay that is largely a synopsis of The Expedition of Man.11. However, perhaps Lewis's most interesting treatment of the ideas expressed in The Abolition of Man is in the novel This Terrible Power.
For further and detailed discussion of the context surrounding the writing of Abolition, see Michael Travers, “Abolition of Man: C. Adorno (New York: Schocken Books, 1985); Judith Marcus and Zoltán Tarr, eds., Foundations of the Frankfurt School of Social Research (New Brunswick, NJ: Transaction Books, 1984); and Rolf Wiggershaus, The Frankfurt School: Its History, Theories, and Political Significance (Cambridge, MA: MIT Press, 1994). In fact, the book's original title was Philosophical Fragments, which was moved to the book's subtitle.
This thesis offers a critical explanation and examination, firstly, of the primary texts of Lewis's Abolition and Adorno-Horkheimer's Dialectic. Chapter 7, the concluding chapter, begins with a brief summary of the work done in the preceding chapters.
S. LEWIS AND THE ABOLITION OF MAN Introduction
Value judgments must be produced in the learner as part of conditioning. Such an answer arises from the fatal serialism of the modern imagination - the image of infinite unilinear. The second sense is "the common reason" of man, which apparently lacks the destructive tendency of the first.
In the appendix to the book, Lewis provides copious illustrations of the Tao or natural law in the form of an outline. Enlightenment begins with the attempt to subject the world to the demands of the conscious subject. It ends in the subject's surrender to the world of his own creation.” Brian J.
Moreover, in the structure of the bourgeois economy, all work is mediated by the principle of self-preservation. In a footnote, they refer to "the illusion of magical mastery over nature" as "the essence of myth" (260n6). In fact, the history of civilization is "the history of the introversion of sacrifice" or
But in the report on the infamous deed, hope lies in the fact that it is long over. Adorno-Horkheimer rejects assessments of the current cultural crisis that appeal to "the loss of support from objective religion and the dissolution of the latter. Everything is subordinated to the cultural schematism: "The whole world passes through the filter of the culture industry."157.
ON RATIONALITY
However, many argue that it is more accurate to speak of the Enlightenment (plural) rather than the Enlightenment (singular). Enlightenment itself was the last-the great drama of the disenchantment of the European mind.”10 Moreover, disenchantment meant replacing secularization with the. Not only then is nature reduced to mere appearances, but the subject of the appearances is also erased in the process.
Therefore, the disenchantment of the world, taking the forms of increased secularization and demythologizing in its critique of reason, leads to the destruction of reason itself. As the soul, self, or mind is demystified, the subject is also transferred to the subjective side of the narrative. Note that with the abolition of the subject comes the elimination of any subjective account of the world.
Fairfield, "Fragmentation and Hope: The Healing of the Modern Schisms in That Hideous Strength," in The Pilgrim's Guide: C. Lewis, of course, was not calling for a return to the medieval model of the universe. Horkheimer and Adorno, Dialectic, 43: “the history of civilization is the history of the introversion of sacrifice.
Adorno-Horkheimer seems to share the Enlightenment view of the omnipotence of critique (hence their emphasis on determined negation) and its rejection. Science, in Lewis's lexicon, is a noble pursuit and part of the religious life, properly understood. Adorno-Horkheimer's criticism of ideology and the critical faculty, he explains how "in carrying out the analysis it must use the same criticism that it has declared false.
4 (December Academic Search Premier, EBSCOhost; and Martin Morris, "On the Logic of the Performative Contradiction: Habermas and the Radical Critique of Reason," The Review of Politics 58, no. Although not often recognized outside the evangelical Christian community, Lewis is one of the most important champions of reason in the twentieth century, think of Adorno-Horkheimer's account of Odysseus' subjective awakening and his use of cunning reason for survival or self-preservation.
The unity and regularity of nature is the result of God's reason, not some superimposed scheme of human reason (contrary to Kant). Finally, the acts of knowledge of the human mind depend on the enlightenment of the divine mind.140.
