Virtue and Vice: A Dictionary of the Good Life [NOOK Book]

Overview

A Pocket Guide to Goodness

Few writers have inspired more readers than author C. S. Lewis -- both through the enchanting volumes of his children's series and through his captivating adult classics such as Mere Christianity, The Screwtape Letters, The Great Divorce, and numerous others.

Drawn from many works, this volume collects dictionary-like entries of Lewis's keenest observations and best advice on how to live a truly good life. From ...

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Virtue and Vice: A Dictionary of the Good Life

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Overview

A Pocket Guide to Goodness

Few writers have inspired more readers than author C. S. Lewis -- both through the enchanting volumes of his children's series and through his captivating adult classics such as Mere Christianity, The Screwtape Letters, The Great Divorce, and numerous others.

Drawn from many works, this volume collects dictionary-like entries of Lewis's keenest observations and best advice on how to live a truly good life. From ambition to charity, despair to duty, hope to humility, Lewis delivers clear, illuminating definitions to live by.

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Product Details

  • ISBN-13: 9780061950209
  • Publisher: HarperCollins Publishers
  • Publication date: 6/16/2009
  • Sold by: HARPERCOLLINS
  • Format: eBook
  • Pages: 112
  • Sales rank: 345,674
  • File size: 510 KB

Meet the Author

Clive Staples Lewis (1898-1963) was one of the intellectual giants of the twentieth century and arguably one of the most influential writers of his day. He was a Fellow and Tutor in English Literature at Oxford University until 1954, when he was unanimously elected to the Chair of Medieval and Renaissance Literature at Cambridge University, a position he held until his retirement. He wrote more than thirty books, allowing him to reach a vast audience, and his works continue to attract thousands of new readers every year. His most distinguished and popular accomplishments include Mere Christianity, Out of the Silent Planet, The Great Divorce, The Screwtape Letters, and the universally acknowledged classics The Chronicles of Narnia. To date, the Narnia books have sold over one hundred million copies and have been transformed into three major motion pictures.

Clive Staples Lewis (1898-1963) fue uno de los intelectuales más importantes del siglo veinte y podría decirse que fue el escritor cristiano más influyente de su tiempo. Fue profesor particular de literatura inglesa y miembro de la junta de gobierno en la Universidad Oxford hasta 1954, cuando fue nombrado profesor de literatura medieval y renacentista en la Universidad Cambridge, cargo que desempeñó hasta que se jubiló. Sus contribuciones a la crítica literaria, literatura infantil, literatura fantástica y teología popular le trajeron fama y aclamación a nivel internacional. C. S. Lewis escribió más de treinta libros, lo cual le permitió alcanzar una enorme audiencia, y sus obras aún atraen a miles de nuevos lectores cada año. Sus más distinguidas y populares obras incluyen Las Crónicas de Narnia, Los Cuatro Amores, Cartas del Diablo a Su Sobrino y Mero Cristianismo.

Biography

C. S. Lewis was famous both as a fiction writer and as a Christian thinker, and his biographers and critics sometimes divide his personality in two: the storyteller and the moral educator, the "dreamer" and the "mentor." Yet a large part of Lewis's appeal, for both his audiences, lay in his ability to fuse imagination with instruction. "Let the pictures tell you their own moral," he once advised writers of children's stories. "But if they don't show you any moral, don't put one in. ... The only moral that is of any value is that which arises inevitably from the whole cast of the author's mind."

Storytelling came naturally to Lewis, who spent the rainy days of his childhood in Ireland writing about an imaginary world he called Boxen. His first published novel, Out of the Silent Planet, tells the story of a journey to Mars; its hero was loosely modeled on his friend and fellow Cambridge scholar J.R.R. Tolkien. Lewis enjoyed some popularity for his Space Trilogy (which continues in Perelandra and That Hideous Strength), but nothing compared to that which greeted his next imaginative journey, to an invented world of fauns, dwarfs, and talking animals -- a world now familiar to millions of readers as Narnia.

The Lion, the Witch and the Wardrobe, the first book of the seven-volume Chronicles of Narnia, began as "a picture of a Faun carrying an umbrella and parcels in a snowy wood," according to Lewis. Years after that image first formed in his mind, others bubbled up to join it, producing what Kate Jackson, writing in Salon, called "a fascinating attempt to compress an almost druidic reverence for wild nature, Arthurian romance, Germanic folklore, the courtly poetry of Renaissance England and the fantastic beasts of Greek and Norse mythology into an entirely reimagined version of what's tritely called 'the greatest story ever told.'"

The Chronicles of Narnia was for decades the world's bestselling fantasy series for children. Although it was eventually superseded by Harry Potter, the series still holds a firm place in children's literature and the culture at large. (Narnia even crops up as a motif in Jonathan Franzen's 2001 novel The Corrections). Its last volume appeared in 1955; in that same year, Lewis published a personal account of his religious conversion in Surprised by Joy. The autobiography joined his other nonfiction books, including Mere Christianity, The Screwtape Letters, and The Great Divorce, as an exploration of faith, joy and the meaning of human existence.

Lewis's final work of fiction, Till We Have Faces, came out in 1956. Its chilly critical reception and poor early sales disappointed Lewis, but the book's reputation has slowly grown; Lionel Adey called it the "wisest and best" of Lewis's stories for adults. Lewis continued to write about Christianity, as well as literature and literary criticism, for several more years. After his death in 1963, The New Yorker opined, "If wit and wisdom, style and scholarship are requisites to passage through the pearly gates, Mr. Lewis will be among the angels."

Good To Know

The imposing wardrobe Lewis and his brother played in as children is now in Wheaton, Illinois, at the Wade Center of Wheaton College, which also houses the world's largest collection of Lewis-related documents, according to The Christian Science Monitor.

The 1994 movie, Shadowlands, based on the play of the same name, cast Anthony Hopkins as Lewis. It tells the story of his friendship with, and then marriage to, an American divorcee named Joy Davidman (played by Debra Winger), who died of cancer four years after their marriage. Lewis's own book about coping with that loss, A Grief Observed, was initially published under the pseudonym N. W. Clerk.

Several poems, stories, and a novel fragment published after Lewis's death have come under scrutiny as possible forgeries. On one side of the controversy is Walter Hooper, a trustee of Lewis's estate and editor of most of his posthumous works; on the other is Kathryn Lindskoog, a Lewis scholar who began publicizing her suspicions in 1988. Scandal or kooky conspiracy theory? The verdict's still out among readers.

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    1. Also Known As:
      Clive Staples Lewis (real name); Clive Hamilton, N.W. Clerk, Nat Whilk; called "Jack" by his friends
    1. Date of Birth:
      November 29, 1898
    2. Place of Birth:
      Belfast, Nothern Ireland
    1. Date of Death:
      November 22, 1963
    2. Place of Death:
      Headington, England

Read an Excerpt

Virtue and Vice

Chapter One

Ambition. Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people — which is what I think it does mean — then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.

Character. There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician's mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a 'virtue'.

Charity. 'Charity' now means simply what used to be called 'alms'-that is, giving to the poor. Originally it had a much wider meaning. (You can see how it got the modern sense. If a man has 'charity', giving to the poor is one of the most obvious things he does, and so people came to talk as if that were the whole of charity. In the same way, 'rhyme' is the most obvious thing about poetry, and so people come to mean by 'poetry' simply rhyme and nothingmore.) Charity means 'Love, in the Christian sense'. But love, in the Christian sense, does not mean an emotion. It is a state not of the feelings but of the will; that state of the will which we have naturally about ourselves, and must learn to have about other people .... Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We 'like' or are 'fond of' some people, and not of others. It is important to understand that this natural 'liking' is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.

Charity, or Alms. Charity — giving to the poor-is an essential part of Christian morality: in the frightening parable of the sheep and the goats it seems to be the point on which everything turns. Some people nowadays say that charity ought to be unnecessary and that instead of giving to the poor we ought to be producing a society in which there were no poor to give to. They may be quite right in saying that we ought to produce this kind of society. But if anyone thinks that, as a consequence, you can stop giving in the meantime, then he has parted company with all Christian morality. I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them. I am speaking now of 'charities' in the common way. Particular cases of distress among your own relatives, friends, neighbours or employees, which God, as it were, forces upon your notice, may demand much more: even to the crippling and endangering of your own position. For many of us the great obstacle to charity lies not in our luxurious living or desire for more money, but in our fear-fear of insecurity. This must often be recognised as a temptation. Sometimes our pride also hinders our charity; we are tempted to spend more than we ought on the showy forms of generosity (tipping, hospitality) and less than we ought on those who really need our help.

Virtue and Vice. Copyright (c) by C. Lewis . Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
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First Chapter

Virtue and Vice
A Dictionary of the Good Life

AMBITION. Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people -- which is what I think it does mean -- then it is bad. If it means simply wanting to do a thing well, then it is good. It isn't wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.

CHARACTER. There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician's mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a 'virtue'.

CHARITY. 'Charity' now means simply what used to be called 'alms'-that is, giving to the poor. Originally it had a much wider meaning. (You can see how it got the modern sense. If a man has 'charity', giving to the poor is one of the most obvious things he does, and so people came to talk as if that were the whole of charity. In the same way, 'rhyme' is the most obvious thing about poetry, and so people come to mean by 'poetry' simply rhyme and nothing more.) Charity means 'Love, in the Christian sense'. But love, in the Christian sense, does not mean an emotion. It is a state not of the feelings but of the will; that state of the will which we have naturally about ourselves, and must learn to have about other people .... Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We 'like' or are 'fond of' some people, and not of others. It is important to understand that this natural 'liking' is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.

CHARITY, OR ALMS. Charity -- giving to the poor-is an essential part of Christian morality: in the frightening parable of the sheep and the goats it seems to be the point on which everything turns. Some people nowadays say that charity ought to be unnecessary and that instead of giving to the poor we ought to be producing a society in which there were no poor to give to. They may be quite right in saying that we ought to produce this kind of society. But if anyone thinks that, as a consequence, you can stop giving in the meantime, then he has parted company with all Christian morality. I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot do because our charities expenditure excludes them. I am speaking now of 'charities' in the common way. Particular cases of distress among your own relatives, friends, neighbours or employees, which God, as it were, forces upon your notice, may demand much more: even to the crippling and endangering of your own position. For many of us the great obstacle to charity lies not in our luxurious living or desire for more money, but in our fear-fear of insecurity. This must often be recognised as a temptation. Sometimes our pride also hinders our charity; we are tempted to spend more than we ought on the showy forms of generosity (tipping, hospitality) and less than we ought on those who really need our help.

Virtue and Vice
A Dictionary of the Good Life
. Copyright © by C. Lewis. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
Read More Show Less

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