Philosophy Commons^™

What Lewis Never Wrote: Quotes Misattributed To The Oxford Professor Don, William O'Flaherty

Inklings Forever: Published Colloquium Proceedings 1997-2016

Most people today rely on the Internet for quotations and their sources. While C.S. Lewis is frequently very quotable, there are many quotes attributed to him that he never wrote. This talk will present those quotes frequently falsely attributed to Lewis, provide proof that he never said them, and (where possible) show who wrote them. Examples are: "You don't have a soul. You are a Soul. You have a body," and "You are never too old to set another goal or dream a new dream." Additionally the talk will explore what these non-Lewis quotes say about a culture looking for …

Lewis In The Dock (Part 2): A Brief Review Of The Secular Media's Coverage Of The 50th Anniversary Of C.S. Lewis's Death, Richard James

Inklings Forever: Published Colloquium Proceedings 1997-2016

In 1999, I presented a paper here at this colloquium on the secular print media's response to the 1998 C.S. Lewis Centenary Celebration. In 2014, it seems only natural to do a similar paper on the secular media's coverage of the 50th anniversary of Lewis's death which also included the dedication in Poets' Corner in Westminster Abbey of a memorial stone in his honor. The number of articles again abound, even more than in 1998. This second paper will consider articles by syndicated literary, news and religious columnists from secular newspapers and periodicals; internet postings by public TV and secular …

Through The Lens Of The Four Loves: The Idea Of Love In The Screwtape Letters, Paulette Sauders

Inklings Forever: Published Colloquium Proceedings 1997-2016

It is my contention that when C.S. Lewis wrote his non-fiction book The Four Loves and published it in 1960, he had not been thinking about love in all of its manifestations for just a short time before it was written. All of the fictional works he wrote over the years, beginning in at least 1938, reflect his definitions and descriptions of the various kinds of love and their perversions that he systematically desctibes so well in The Four Loves. He does this in his fiction through his various characters and their actions.

In Out of the Silent Planet …

Lisa Tetzner's Translation Of C.S. Lewis's The Lion, The Witch And The Wardrobe, Betsy Susan Morgan

Inklings Forever: Published Colloquium Proceedings 1997-2016

According to UNESCO's website, Index Translationum, C.S. Lewis's The Lion, the Witch and the Wardrobe has been translated 127 times. The first person to translate the novel was Lisa Tetzner and it is this translation, which has run through the most editions. This paper proposes to look at that translation in terms of accuracy and to examine the changes that were made in terms of purpose. Were they caused by differences between the languages or were they motivated by other concerns? This paper will be an abridgment of a master's thesis written for the Children's Literature program at Hollins University.

C.S. Lewis' Warnings On Education, Zachary A. Rhone

Inklings Forever: Published Colloquium Proceedings 1997-2016

The Lewis connoisseur is likely to recall his opinions on education, expressed in Surprised by Joy, "My First School," "Democratic Education," and, especially, "Screwtape Proposes a Toast." The surprise, however, is exactly how prophetic Jack was in his examination of education, its direction, and the reasons for its direction. My presentation will examine Lewis' view of education in lieu of the cultural shifts of the mid-to-late-twentieth century. Proposals to revise the British and American educational systems such as the Norwood Report of 1943, the Newsom Report in 1963, the Robbins Report of 1963, and even the No Child Left Behind …

The Good Catastrophe: Tolkien On The Consolation Of The Happy Ending, John Stanifer

Inklings Forever: Published Colloquium Proceedings 1997-2016

When describing the nature of fairy-stories, Tolkien famously coined the term "eucatastrophe" ("eu meaning "good") to express the effect of the "sudden joyous turn" that leads to the story's happy ending regardless of the dark events preceding it. Tolkien applies that word specifically to fairy-stories, but I would like to explore its meaning in relation to other genres and mediums that Tolkien was either unable or unwilling to consider. Classic literature and modern popular culture alike are ripe with the use of the "good" catastrophe, and this device is well-known by cultures from all parts of the globe. If it …

A Brief History Of The New York C.S. Lewis Society, Robert Trexler

Inklings Forever: Published Colloquium Proceedings 1997-2016

The proposed presentation would describe the origins and development of the first C.S. Lewis Society, formed in New York City in 1969. Along with detailing the society's growth over a period of 45 years, the talk will recount highlights from many "Lewis Weekends" held beginning in 1977, and the prominent speakers we have been honored to invite, including Own Barfield, Walter Hooper, Christopher Derrick, Cardinal Avery Dulles, Paul Holmer, Peter Kreeft, William Griffin, Christopher Mitchell, Louis Markos, Michael Ward, Charlie Star, and Will Vaus (among others!). The talk will also mention changes in the Society's publication, The Bulletin of the …

A Look At The Lewis Trilemma, Mark Taylor

Inklings Forever: Published Colloquium Proceedings 1997-2016

No abstract provided.

"The Fairy Way Of Writing": Spenser's The Faerie Queene And C.S. Lewis's "Habit Of Mind", Susan Wendling

Inklings Forever: Published Colloquium Proceedings 1997-2016

While readers of C.S. Lewis have commonly noted his early love for myths, fairy tales and epic poetry, the fullest impact of Edmund Spenser's 1590 classic The Faerie Queene on Lewis's "habit of mind," and his own writing has yet to be explored. Following the lead of Doris Myers, that "learning about Spenser leads us into Lewis's inner life," the essay first briefly reviews some of Lewis's responses. With his lifelong love of Spenser established, the essay then discusses two aspects of embodied in The Faerie Queene itself: 1) it's ancient neoplatonic worldview with its fusion of classical images of …

Full Issue 2014 (Volume Ix)

Inklings Forever: Published Colloquium Proceedings 1997-2016

No abstract provided.

Cartographer Of The Divine: C.S. Lewis As Doctor Ecclesiae, Donald T. Williams

Inklings Forever: Published Colloquium Proceedings 1997-2016

No abstract provided.

2014 Printed Program

Colloquium Schedules

No abstract provided.

Kandinsky At The Milwaukee Art Museum, Curtis Carter

Philosophy Faculty Research and Publications

No abstract provided.

打造香港道德 = The (Re)Making Of The Hong Kong Ethic, Ching Yau

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

過去關於港人價值觀的論述一般認為華人難民社群有「功利家庭主義」的非政治化取向 (Lau)、殖民政治強化「固有的保守和怯懦心理」(曾31)、「港人(主要是年青一代)普遍都表現了十分內向與退卻心理…… 極端的物慾主義、享樂主義或消極意念」(曾35)。雖然貧富懸殊嚴重，但直至本世紀初以前，「多數居民都相信有能力肯苦幹就有機會出頭」；「法律觀念深入民心」，所以「個人和家庭利益放在集體利益的前面」(李41) ；八十年代後是「利益團體政治」及伴隨而來的「公民權利」及「社區意識」興起，「歸屬感政治」轉變至「權益政治」(黃偉邦 184) ° 戰後出身的一代因為並未經歷中國內戰所以較為「理想主義」(張炳良58) ，大多「出身低下家庭」，「故對社會公義問題特別敏感」(張炳良59)，普遍認同「民主自由、公義平等」原則；不是「福利派」，「要求其本階級利益獲得一定的注重」(張炳良61)，「重視自我奮鬥，強調獨立」(張炳良63) ，要求機會平等而不是均等主義 (Lau and Khan 66; 呂1998b : 203) °「競爭性資本主義」環境提供的「雙軌發展」社會流動機能鼓勵沒受過專上教育的透過「搏殺」來晉升中產階級 (呂1998b : 98) ° 即使看到資本主義「有不平等」，但仍然接受「競爭性的制度」; 九七後的焦慮是害怕失去「一個個人自由得到尊重、個人高度的自由活動空間和依法行事的制度」，導致「自身利益受損」，「毋須因政治理由而委屈、妥協」，面對「強權的、家長式的環境」(呂 1998b : 203-206)。

以上大概描述了上世紀八十年代及以後的港人主流價值觀，經常被統稱為「獅子山下精神」的。過去學者一般傾向把香港本土意識的崛起，「獅子山下精神」(《獅子山下 》為1974-1994年間，香港電台製作的一套電視劇) 的形塑 追塑至七十年代 。六十年代末至七十年代是香港經濟結構急劇轉型期 (如1969-1972年間就有三家證券交易所成立：1969年遠東交易所、1971年金銀證券交易所及1972年九龍證卷交易所)，而五十至六十年代中則通常被指為南來人口無法或企圖適應香港、心懷祖國的過渡期。本文借爬梳五十年代的流行電 影文化來闡述當時社會-我認為同樣是「紮根」香港，以香港作為想像共同體 - 深入民心的價值觀跟「獅子山下精神」的不盡相同甚至矛盾，從而企圖重新想像香港文化中的一些被歷史斷裂化了、地下化了的聲音，如何被有系統地排除在「香港本土」的界定以外。 我追溯這過程作為在香港被「競爭性資本主義」全盤洗禮之前，經歷了的一項去（舊）道德，同時也是去政治化工程。而把「香港本土意識」定性於在七十年代才出現這種說法，是把香港人對殖民資本主義的認同作為香港成為想像共同體的條件，這也是香港最新自由主義化的「本土性」。

Present discourse on Hongkongers' value systems considers this community of Chinese refugees as having an apolitical "utilitarian familism" (Lau); that colonial politics reinforced “an existing psychology of conservatism and timidity” (Tsang 31); that "Hongkongers (mainly its younger generations) express generally a very inward-looking and regressive mentality… an extreme materialism, hedonism and negativity.” (Tsang, 35) Despite a severe gap between the rich and poor, until …

新自由主義與新道德主義 = Neoliberalism And New Moralism, Yin Bin Ning

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

新自由主義在本文中被當作這兩三百年由西方民族國家所主導的資本主義全球化 的最晚近階段之方案，與西方民族國家曾實施之禁運、圍堵、貿易關稅壁壘屬於同類的擴張-支配邏輯。這一邏輯推進的效果不只在經濟面向，而且在政治、文化、法律、農業、技術、生態等方面，可以說其實是西方文明的更全面的全球現代化，其企圖或前提也許是歷史的終結，但是首先卻引向了文明的衝突。文明衝突實際上聚攏了資本主義的諸多矛盾，以及主權國家之間、各民族或地方文化之間、各種身分之間、個人想望與現實之間等各種矛盾的多重決定。但是文明衝突之所以能凝聚各種矛盾而成為症候性的表述，仍是因為新自由主義的全球現代性產生同質性的效果，所謂剷平世界的力量，也就是朝向單一的文明現代性。對這個單一的 (主要是西方個人自由主義的) 文明現代性的批評無法在本文中展開；然而，這篇文章認為在抵抗新自由主義全球化方面，多樣現代性的提法雖然不是充分的，但卻是不可或缺的，並且在這個多樣現代性的冠銜下，聚攏對於國際政治、經濟、文化的不平等秩序之抵抗，指向了非西方模式的經濟、政治、文化的可能，由此開展多樣現代性之間的競逐，這將是我們這個時代最主要的局勢發展。以上是這篇文章前半部份的背景說明，本文第二部份則是注意新自由主義在文化與價值方面產生的政治效果與治理方式，我將之稱為「新道德主義」，它的起初環節是新自由主義内涵的普世進步主義，普世進步主義就是說:進步不是相對於特定歷史社會、一種倡議的進步與否不是在具體脈絡中被評價，進步體現了普世價值故而是内在地自我証成；性別平等、動物保護、憲政民主、同性婚姻、環境保護、兒童保護等等普世進步價值乃是西方文明現代所揭橥的人類永恆理想，在任何時空都適用。然而上述這種道德進步主義在爭取成為主流的實踐上，卻吸納了許多道德保守派的面向，後者也因此採用了許多進步主義修辭而同樣地佔據了主流空間，由此，由道德進步主義與道德保守派共治或輪流作莊的情況出現了，我將之稱為「新道德主義」- 雖然我主要描述的是台灣情況，但是或許這是個觀察冷戰以後世界的一個參考座標。

In this article, neoliberalism refers to the project marking the latest stage of the globalization of capitalism, a process that has been directed during the past two to three hundred years by western nation-states. Neoliberalism shares the same logic of expansion-dominance as the erstwhile strategy of western nation-states in setting up trade and customs barriers, embargo or encirclement. The effects of the imposition of this logic are seen not only in the economy, but also in politics, culture, law, agriculture, technology and ecology. It may be possible to regard neoliberalism as a more comprehensive way …

道德漠視與遠端資本主義 : 《蝸居》受眾研究 = Moral Indifference And Capitalism From Afar : An Audience Research On Woju, Iam Chong Ip

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

本文是一個電視劇《蝸居》的受眾研究，並聚焦在中國大學畢業生的新自由主義主體的構成。《蝸居》於2009年夏天播放，並迅速產生了「蝸居」這個關鍵詞，指中國城市裡中下階級的狹窄的居所環境，媒體亦經常報導受過高等教育的年青人的階級期望與生活及工作條件之間的巨大差距。研究發現，儘管媒體經常把《蝸居》連繫上中國的裙帶資本主義的問題，例如腐敗、道德危機及經濟不平等，但是，我的受訪者在閱讀電視劇角色及故事時，其道德說辭與關注並不顯著，相反，從他們對《蝸居》的閱讀，我們發現他們透過協議一個遠離社會及道德矛盾的主體位置，擁抱一種大都會生活方式。這體現了一種新自由主義主體，往往只看到都市生活的光明面，以及各種實踐自我激發及管理的技術。這種想像的自我是深植於不均衡的國家空間，內裡包括兩個真實－想像世界：「內陸或家鄉」是一個聲望及前途決定於既有的政治權力及財富，而「大城市」的世界則是個人市場競逐決定一切聲望及前途的地方。

This paper is an audience research on the TV drama series of Woju (蝸居), with focus on the making of neoliberal subject of Chinese college graduates. This drama series, which began airing in July 2009, made the term “woju” a public idiom, which now refers to the cramped living environment of middle-lower class in Chinese cities. The huge gap between educated young adult’s aspirations and their living and working conditions is routinely discussed and dramatized in media. However, despite the association frequently made by the media between Woju and the social and cultural problems of Chinese crony capitalism, such …

Feeling Neoliberal : The Politics Of Affect In The Age Of Greed = 新自由感覺 : 貪婪年代的情感政治, Lisa Duggan

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

Genealogies of neoliberalism generally trace the intellectual and institutional histories of ideas and policies from Friedrich Hayek and Milton Friedman, through the global practices of the International Monetary Fund and the World Bank. But consent for neoliberal practices is generated as much through invocations of fantasy and feeling as through ideas and institutions. This lecture will trace the paths of neoliberal feeling through the persistent fantasies of racial colonialism, to the gendered practices of marital kinship and entrepreneurial desire. Neomoralism's many variations will be examined as central projects in the continuing global afterlife of neoliberal affect.

一般認為，新自由主義的歷史系譜，係海耶克與傅利曼的論點，透過國際貨幣基金與世界銀行在全球的運作，並於學術界與各種機構中發展其思想與相關政策。然而，新自由主義的生產，不僅僅只是透過這些思想論述與體制運行，更同時訴諸人的幻想與感知。本次演講，我將追溯這種新自由感覺，如何藉由不斷維持種族殖民主義的幻想，促成婚姻親屬關係與企業慾望的性別化運作。面對全球未來新自由情感的發展，我們視新道德主義的多種變化為最核心、必須受到檢視的主題。

開場白 = Opening Remarks, Ching Yau

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

No abstract provided.

窮酷兒到處都是，就是沒人願意正視他們的存在, Amber Hollibaugh

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

有關「同志都很富裕」的神話深入人心，甚至連同性戀自己都相信。可是我們總是侷 限在白種人口裡想像著物質豐裕的幻象以避免面對社群裡存在著經濟差異的事實。這也是 此刻我們向大眾呈現自我的關鍵問題：由於我們把彼此之間的階級差異和貧富差距當成祕 密般藏起來，否認它，排斥它，結果經濟上的困窘被排除在酷兒慾望趨力之外，是與我們 酷兒生涯無關的事情。

超越婚姻 : 新世紀的民主、平等與親屬關係 = Beyond Marriage : Democracy, Equality, And Kinship For A New Century, Lisa Duggan

《新自由主義下的新道德》研討會 NEO-MORALISM UNDER NEOLIBERALISM INTERNATIONAL CONFERENCE

上述的思考促成了〈超越婚姻〉聲明的出現，這份聲明有 250 個來自 LGBT 族群、酷 兒及連線的組織者、學者、藝術家、作家、教育者的親筆簽名（2006 年 7 月 25 日這份文 件公佈後有更多人加入連署）。這份文件也開啟了擴大婚姻平權運動的進程以便包含比婚 姻更為廣泛的關係形式，並以擴大普及社經正義，超越此刻法律的範疇為目標。有鑑於目 前的政治僵局──只有少數幾個州提供婚姻權及民事結合權，而大部分的州除了禁止同性 婚姻之外，更禁止任何異於傳統婚姻的親密關係或家庭關係──我們組織起來促進關係形 式與家庭認可的民主化和多樣化，並且擴大讓所有人都能享受的社會安全網，這不但是正 確方向，也將可以切實改善人們的生活處境，包括老年伴侶關係、多代同堂的移民家族、 非配偶照護關係等等。更多關係都可以納入親密關係的想像藍圖，我們不必屈就婚姻，我 們應該可以享受更多。