Reprinted from the Independent Institute

A friend encouraged me to read The Abolition of Man by C.S. Lewis (1898–1963). Here follow passages from it. The book is very short. It was published in 1943. National Review ranked it 7th of the 100 Best Non-Fiction Books of the 20th century. The Intercollegiate Studies Institute ranked it 2nd of the best books of the 20th century. David Theroux has written a valuable essay showing that Lewis opposed the governmentalization of social affairs.

In four of the quotations, Lewis speaks of “the Tao.” By that he means something like the universe, including its moral order, or perhaps the notion of a morally ordered universe. In one quotation he speaks of “The Green Book,” meaning The Control of Language: A Critical Approach to Reading and Writing, by Alexander King and Martin Ketley, published in 1939; Lewis hated the book, which was used in British schools. Each quotation is followed by a page citation to the Signature Classics presentation of The Abolition of Man.

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“The right defence against false sentiments is to inculcate just sentiments. By starving the sensibility of our pupils we only make them easier prey to the propagandist when he comes.” (699)

“St Augustine defines virtue as ordo amoris, the ordinate condition of the affections in which every object is accorded that kind of degree of love which is appropriate to it. Aristotle says that the aim of education is to make the pupil like and dislike what he ought. When the age for reflective thought comes, the pupil who has been thus trained in ‘ordinate affections’ or ‘just sentiments’ will easily find the first principles in Ethics; but to the corrupt man they will never be visible at all and he can make no progress in that science.” (700)

“The head rules the belly through the chest—the seat, as Alanus tells us, of Magnanimity, of emotions organized by trained habit into stable sentiments. The Chest-Magnanimity-Sentiment—these are the indispensable liaison officers between cerebral man and visceral man.” (704)

“The operation of The Green Book and its kind is to produce what may be called Men without Chests.” (704)

“It is not excess of thought but defect of fertile and generous emotion that marks them out. Their heads are no bigger than the ordinary: it is the atrophy of the chest beneath that makes them seem so.” (704)

“And all the time—such is the tragi-comedy of our situation—we continue to clamour for those very qualities we are rendering impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more ‘drive’, or dynamism, or self-sacrifice, or ‘creativity’. In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.” (704)

“Their scepticism about values is on the surface: it is for use on other people’s values; about the values current in their own set they are not nearly sceptical enough. And this phenomenon is very usual. A great many of those who ‘debunk’ traditional or (as they would say) ‘sentimental’ values have in the background values of their own which they believe to be immune from the debunking process.” (706)

“The rebellion of new ideologies against the Tao is a rebellion of the branches against the tree: if the rebels could succeed they would find that they had destroyed themselves.” (714)

“Aristotle said that only those who have been well brought up can usefully study ethics: to the corrupted man, the man who stands outside the Tao, the very starting point of this science is invisible. He may be hostile, but he cannot be critical: he does not know what is being discussed.” (715)

“In order to avoid misunderstanding, I may add that though I myself am a Theist, and indeed a Christian, I am not here attempting any indirect argument for Theism. I am simply arguing that if we are to have values at all we must accept the ultimate platitudes of Practical Reason as having absolute validity: that any attempt, having become sceptical about these, to reintroduce value lower down on some supposedly more ‘realistic’ basis, is doomed. Whether this position implies a supernatural origin for the Tao is a question I am not here concerned with.” (716)

“For the power of Man to make himself what he pleases means, as we have seen, the power of some men to make other men what they please.” (721)

“[T]he man-moulders of the new age will be armed with the powers of an omnicompetent state and an irresistible scientific technique: we shall get at last a race of conditioners who really can cut out all posterity in what shape they please.” (721)

“The ultimate springs of human action are no longer, for them, something given. They have surrendered—like electricity: it is the function of the Conditioners to control, not to obey them. They know how to produce conscience and decide what kind of conscience they will produce. They themselves are outside, above.” (722)

“‘Good’ and ‘bad’, applied to them, are words without content: for it is from them that the content of these words is henceforward to be derived.” (722–723)

“Every motive they try to act on becomes at once petitio. It is not that they are bad men. They are not men at all. Stepping outside the Tao, they have stepped into the void. Nor are their subjects necessarily unhappy men. They are not men at all: they are artefacts. Man’s final conquest has proved to be the abolition of Man.” (723)

“At the moment, then, of Man’s victory over Nature, we find the whole human race subjected to some individual men, and those individuals subjected to that in themselves which is purely ‘natural’—to their irrational impulses. Nature, untrammelled by values, rules the Conditioners and, through them, all humanity. Man’s conquest of Nature turns out, in the moment of its consummation, to be Nature’s conquest of Man. Every victory we seemed to win has led us, step by step, to this conclusion. All Nature’s apparent reverses have been but tactical withdrawals.” (724)

“[A]nd if the eugenics are efficient enough there will be no second revolt, but all snug beneath the Conditioners…” (725)

“But once our souls, that is, ourselves, have been given up, the power thus conferred will not belong to us. We shall in fact be the slaves and puppets of that to which we have given our souls. It is in Man’s power to treat himself as a mere ‘natural object’ and his own judgements of value as raw material for scientific manipulation to alter at will. The objection to his doing so does not lie in the fact that this point of view (like one’s first day in a dissecting room) is painful and shocking till we grow used to it. The pain and the shock are at most a warning and a symptom. The real objection is that if man chooses to treat himself as raw material, raw material he will be: not raw material to be manipulated, as he fondly imagined, by himself, but by mere appetite, that is, mere Nature, in the person of his de-humanized Conditioners.” (726)

“I am not here thinking solely, perhaps not even chiefly, of those who are our public enemies at the moment. The process which, if not checked, will abolish Man goes on apace among Communists and Democrats no less than among Fascists.” (727)

“What is now common to all men is a mere abstract universal, an H.C.F. [highest common factor], and Man’s conquest of himself means simply the rule of the Conditioners over the conditioned human material, the world of post-humanity which, some knowingly and some unknowingly, nearly all men in all nations are at present labouring to produce.” (727-728)

“There was very little magic in the Middle Ages: the sixteenth and seventeenth centuries are the high noon of magic. The serious magical endeavour and the serious scientific endeavour are twins: one was sickly and died, the other strong and throve. But they were twins. They were born of the same impulse.” (728)

“In the same spirit Bacon condemns those who value knowledge as an end in itself: this, for him, is to use as a mistress for pleasure what ought to be a spouse for fruit. The true object is to extend Man’s power to the performance of all things possible. He rejects magic because it does not work; but his goal is that of the magician.” (729)

“You cannot go on seeing through things for ever. The whole point of seeing through something is to see something through it. It is good that the window should be transparent, because the street or garden beyond it is opaque. How if you saw through the garden too? It is no use trying to ‘see through’ first principles. If you see through everything, then everything is transparent. But a wholly transparent world is an invisible world. To ‘see through’ all things is the same as not to see.” (730)