Does everything need to be assigned a specific value, or are there radically different ways of exchanging goods and services? Can our digital connections afford new ways of trucking, bartering, and exchanging such that huge numbers of people are not subject to the whims of powerful entities? I think its possible, but not with crypto-currencies.
But it is also important to recognize how much the themes of the Narnia books are interwoven with what he was thinking and writing in other contexts around the same time, and with material he had already published in the 1940s — as well as the fact that the first seeds of the actual Narnia narrative seem to have been sown as early as 1939. For example: his 1946 book, The Great Divorce, foreshadows many of the ideas in the Narnia stories — most particularly a theme that Lewis insists on more and more as his work develops, the impossibility of forcing any person to accept love and the monumental and excruciating difficulty of receiving love when you are wedded to a certain picture of yourself. It is this theme that emerges most clearly in his last (and greatest) imaginative work, the 1956 novel, Till We Have Faces. The issues we shall be looking at in the following pages are very much the issues that Lewis is trying to work out in a variety of imaginative idioms from the early 1940s onwards — the problems of self-deception above all, the lure of self-dramatizing, the pain and challenge of encounter with divine truthfulness. What Narnia seeks to do, very ambitiously, is to translate these into terms that children can understand. And as to why Lewis decided to address such an audience, there is probably no very decisive answer except that he had a high view of children’s literature, a passion for myth and fantasy and a plain desire to communicate as widely as possible.
If the reader will suspend his disbelief and exercise his imagination upon it even for a few minutes, I think he will become aware of the vast re-adjustment involved in a perceptive reading of the old poets. He will find his whole attitude to the universe inverted. In modern, that is, in evolutionary, thought Man stands at the top of a stair whose foot is lost in obscurity; in this, he stands at the bottom of a stair whose top is invisible with light.You must go out on a starry night and walk about for half an hour trying to see the sky in terms of the old cosmology. Remember that you now have an absolute Up and Down. The Earth is really the centre, really the lowest place; movement to it from whatever direction is downward movement. As a modern, you located the stars at a great distance. For distance you must now substitute that very special, and far less abstract, sort of distance which we call height; height, which speaks immediately to our muscles and nerves. The Medieval Model is vertiginous.
Historically as well as cosmically, medieval man stood at the foot of a stairway; looking up, he felt delight. The backward, like the upward, glance exhilarated him with a majestic spectacle, and humility was rewarded with the pleasures of admiration…. There were friends, ancestors, patrons in every age. One had one’s place, however modest, in a great succession; one need be neither proud nor lonely.
And … as that vast (though finite) space is not dark, so neither is it silent. If our ears were opened we should perceive, as Henryson puts it, ‘every planet in his proper sphere / In moving mankand harmony and sound.’ The ‘silence’ which frightened Pascal was, according to the Model, wholly illusory; and the sky looks black only because we are seeing it through the dark glass of our own shadow. You must conceive yourself looking up at a world lighted, warmed, and resonant with music.
I was thinking of these key passages from C. S. Lewis’s The DIscarded Image last night as I was conversing with my friend Matt Milliner. This is a condensed summary of Lewis’s whole imagination.
In this sense, it seems to me that the malaise that afflicts our public universities is not really about about dollars and cents. If this country can build the world’s largest military and fight open-ended wars in multiple theaters across the globe, it can find a way to pay for public education, as it once did in living memory. But doing so has ceased to be a real priority. Affordable public education is no longer something we expect, demand or take for granted; to argue that public education should be free makes you sound like an absurd and unrealistic utopian. Meanwhile, we take it for granted that roads should be free to drive on, a toll road here or there not withstanding. You provide the car and the gas; the state provides the road.This used to be how we thought about our public universities, before they became exorbitant toll roads. If you had the grades and the ambition, there was a classroom open to you. But if every road were a toll road, no one would expect to drive for free. If every road were a toll road, the very idea that the government would build and maintain a massive system of roads and highways — and then let anyone use it (for free!) — would seem fantastical, ridiculous, even perverse. People expecting the right to drive anywhere they pleased, for free, would be branded utopian, socialist and deluded, soft-hearted liberals demanding a free lunch. That’s the world we live in when it comes to highways. When the roads that drive our economy and make modern life possible get too crowded or too congested, we expect the state to build new roads. When the old roads wear out, they are repaved. When a tree or a landslide obstructs a thoroughfare, the state clears the way. When there are not enough classrooms, on the other hand, the state no longer builds new universities; it simply charges more.
We all tend to assume that young people are on the technological vanguard, that they somehow have got an inside scoop on what’s next. If today’s kids are Snapchatting instead of Facebooking, the thinking goes, tomorrow we’ll all be Snapchatting, too, because tech habits, like hairstyles, flow only one way: young to old.There is only one problem with elevating young people’s tastes this way: Kids are often wrong. There is little evidence to support the idea that the youth have any closer insight on the future than the rest of us do. Sometimes they are first to flock to technologies that turn out to be huge; other times, the young pick products and services that go nowhere. They can even be late adopters, embracing innovations that older people understood first. To butcher another song: The kids could be all wrong.
Here’s a thought exercise. How many of the products and services that you use every day were created or first used primarily by people under 25?
[gallery] publiccollectors:
A rubber stamp that I spotted inside a used book (Exploring the Film by William Kuhns and Robert Stanley) that I picked up in Philadelphia earlier this week.
[gallery] Cathedral Grove
[gallery] Cathedral Grove, Vancouver Island
[gallery] Cheakamus Lake, Mt. Garibaldi Provincial Park, British Columbia
