Skip to main content

Pilgrim's Regress vs Firefly: The Platypus Reads Part CCII

Recently, I've been re-reading one of the stranger works of C.S. Lewis, Pilgrim's RegressPilgrim's Regress was Lewis' first attempt at trying to explain his new-found faith in literary form.  Following the lead of Puritan writer, John Bunyan, Lewis decided to recast his own Christian journey as a work of allegorical fiction.  Lewis and his friends promptly decided that the work was a failure, but that didn't keep him from other imaginative forays into the world of literature.

Looking back on the work, Lewis decided that its major fault was two-fold: obscurity and a lack of charity.  As to a lack of charity, Lewis knew better than I do -I can't detect anything particularly spiteful.  As to obscurity, that hits nearer the mark.  However, if you are familiar with the intellectual climate of first third of the 20th century, then the book is actually quite a romp.  Even if that's not the case, there are still many elements of Lewis' spiritual journey that are far more familiar than he thought.  How many of us have struggled with the meaning of desire, beauty, and transcendence in a world that continually insists that such things are mere illusions?  How many of us have been terribly thirsty only to be told, or rather have it insinuated, that there is no water to drink?

I was thinking about this the other day while watching an episode of Joss Wedon's Firefly.  In the episode Jane's Town, we see each of the characters struggling with the issue of belief.  This belief is ultimately understood from a Sartian (as in Jean Paul Sartre) perspective: it doesn't matter what you believe so long as you believe in something and that gives meaning to your life.  The show ends on a pessimistic note with Jane distraught over a young man who gave his life to save Jane in the mistaken belief that the hooligan was a hero.  The only comfort Captain Mal can give is to tell him that people just need something to believe in and that any guy who ever earned the title hero was some form of scoundrel or other.  In other words, we all need to believe, but there is no ultimate basis for belief.  Belief is a lie we tell ourselves to keep going in a world that is without objective meaning or purpose.  There is thirst, and ways of pretending to drink, but no water.

Now this is simply a philosophical bias.  Why believe that to be the case?  We could equally choose to be Platonic about the whole thing and say that Jane, unknowingly, was partaking in some ultimate Form of heroic-ness and anything that participates even a little in that Form encourages belief.  That would be a philosophical bias too, but that isn't the issue.  The issue is why we moderns and post-moderns continually believe that the uglier a thing is the truer it must be.  Why?  That question bothered the young atheist C.S. Lewis.  Pilgrim's Regress, for all its faults, reminds us that this question should bother us too.   

Comments

Popular posts from this blog

The Platypus Reads Part XXVII

Thoughts after reading the "Iliad" to prepare a Greece unit for my students: -Hector is a jerk until he's dead. He even advocates the exposure of Achaean corpses and then has the cheek to turn around and ask Achilles to spare his. He rudely ignores Polydamas' prophecies and fights outside the gate to save his pride knowing full well what it will cost his family and city. After he's dead, he becomes a martyr for the cause. -Agamemnon has several moments of true leadership to balance out his pettiness. In this way, he's a haunting foil to Achilles: the two men are more alike than they want to acknowledge. -We see that Achilles is the better man at the funeral games of Patroclos. His lordliness, tact, and generosity there give us a window into Achilles before his fight with Agamemnon and the death of Patroclos consumed him. -Nestor is a boring, rambling, old man who's better days are far behind him, and yet every Achaean treats him with the upmo...

California's Gods: Strange Platypus(es)

We've noticed lately a strange Californian dialectical twist: there, freeways take the definite article.  In other parts of the country one speaks of I 91 or 45 North.  In California, there's The 5, The 405, The 10.  Each of these freeways has its own quirks, a personality of sorts.  They aren't just stretches of pavement but presences, creatures that necessitate the definite article by their very individuality and uniqueness.  They are the angry gods to be worked, placated, feared, for without them life in California as we know it would cease.  Perhaps that's fitting for a land whose cities are named for saints and angels.  Mary may preside over the new pueblo of our lady of the angels, but the freeways slither like gigantic serpents through the waste places, malevolent spirits not yet trampled under foot.

Seeing Beowulf Through Tolkien: The Platypus Reads Part CXCIX

After spending a few weeks wrestling with Tolkien's interpretation of Beowulf , I found myself sitting down and reading Seamus Heaney's translation of the text during a spare moment.  I came to the place where Beowulf presents Hrothgar with the hilt of the ancient sword that slew Grendel's mother.  Hrothgar looks down at the hilt with its ancient runes and carvings depicting the war between the giants and God and meditates on the fortunes of men.  In a flash of insight, I thought: this is the whole poem! Let me explain.  Tolkien believed that the genuine contribution of the Northern peoples to European culture was the theory of courage.  The Northern heroes, at their best, were men who fought for order against chaos -a battle they knew they were doomed to lose.  If they were true heroes, their souls would join the gods and aid them in the final battle against darkness and its monsters and again go down fighting, spitting in the face of the meaninglessness...