Every year you grow, you will find me bigger." --Aslan to Lucy in Prince Caspian C. S. Lewis was, of course, a brilliant apologist, and his books contain much to feed your intellect. But Lewis was also very concerned about Christian formation and strongly desired to help believers deepen their faith and broaden their vision of God. In this book Peter Schakel opens to you the more practical parts of Lewis's wonderful writings. Covering areas of potential struggle such as prayer, suffering, doubt and love, Schakel draws principles from Lewis's nonfiction as well as illustrations from the Chronicles of Narnia to stir your imagination and soul so that you might see God in new ways. In addition, the author quotes from contemporaries of Lewis, showing how their thinking fit with Lewis's. With reflection questions included, this deeper look at Lewis's formational writings is valuable for your personal devotions or for group discussions. Either way, as you read you will find God bigger and bigger.
Imagination has long been regarded as central to C. S. Lewis's life and to his creative and critical works, but this is the first study to provide a thorough analysis of his theory of imagination, including the different ways he used the word and how those uses relate to each other. Peter Schakel begins by concentrating on the way reading or engaging with the other arts is an imaginative activity. He focuses on three books in which imagination is the central theme--Surprised by Joy, An Experiment in Criticism, and The Discarded Image--and shows the important role of imagination in Lewis's theory of education. He then examines imagination and reading in Lewis's fiction, concentrating specifically on the Chronicles of Narnia, the most imaginative of his works. He looks at how the imaginative experience of reading the Chronicles is affected by the physical texture of the books, the illustrations, revisions of the texts, the order in which the books are read, and their narrative "voice," the "storyteller" who becomes almost a character in the stories. Imagination and the Arts in C. S. Lewis also explores Lewis's ideas about imagination in the nonliterary arts. Although Lewis regarded engagement with the arts as essential to a well- rounded and satisfying life, critics of his work and even biographers have given little attention to this aspect of his life. Schakel reviews the place of music, dance, art, and architecture in Lewis's life, the ways in which he uses them as content in his poems and stories, and how he develops some of the deepest, most significant themes of his stories through them. Schakel concludes by analyzing the uses and abuses of imagination. He looks first at "moral imagination." Although Lewis did not use this term, Schakel shows how Lewis developed the concept in That Hideous Strength and The Abolition of Man long before it became popularized in the 1980s and 1990s. While readers often concentrate on the Christian dimension of Lewis's works, equally or more important to him was their moral dimension. Imagination and the Arts in C. S. Lewis will appeal to students and teachers of both children's literature and twentieth-century British writers. It will also be of value to readers who wish to compare Lewis's creations with more recent imaginative works such as the Harry Potter series.
Now available in paperback, Between two stools investigates the representation of scatology – humorous, carnivalesque, satirical, damning and otherwise – in English literature from the middle ages to the eighteenth century. Smith contends that the ‘two stools’ stand for two broadly distinctive attitudes towards scatology. The first is a carnivalesque, merry, even hearty disposition, typified by the writings of Chaucer and Shakespeare. The second is self-disgust, an attitude characterised by withering misanthropy and hypochondria. Smith demonstrates how the combination of high and low cultures manifests the capacity to run canonical and carnivalesque together so that sanctioned and civilised artefacts and scatological humour frequently co-exist in the works under discussion, evidence of an earlier culture’s aptitude (now lost) to occupy a position between two stools. Of interest to cultural and literary historians, this ground-breaking study testifies to the arrival of scatology as an academic subject, at the same time recognising that it remains if not outside, then at least at the margins of conventional scholarship.
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