By Monika Hilder
C. S. Lewis, myth novelist, literary student, and Christian apologist, is without doubt one of the most unusual and famous literary figures of the 20 th century. As person who stood on the crossroads of Edwardian and sleek considering, he's usually learn as a sexist or perhaps misogynistic guy of his time, yet this clean rereading assesses Lewis as a prescient philosopher who reworked normal Western gender paradigms. The Gender Dance: Ironic Subversion in C. S. Lewis’s Cosmic Trilogy, the second one quantity in a triad, proposes that Lewis’s hugely nuanced metaphorical view of gender kinfolk has been misunderstood accurately since it demanding situations Western chauvinist assumptions on intercourse and gender. rather than perpetuating sexism, Lewis subverts the culturally inherited chauvinism of «masculine» classical heroism with the biblically encouraged imaginative and prescient of a shockingly «feminine» non secular heroism. His view that we're all «feminine» relating to the «masculine» God – a theological feminism which crosses gender strains – signifies that characteristics we have a tendency to gender as female, similar to humility, are the features necessary to being absolutely human. The study’s theoretical framework is Lewis’s personal, grounded in his view of biblical pondering, and as he was once proficient by means of writers equivalent to Milton, Wordsworth, and George MacDonald, and by way of the uniquely innovative implications for twentieth-first-century cultural stories. This hugely insightful and unique learn of theological feminism in Lewis’s Cosmic Trilogy could be compelling for a person attracted to fable literature, Inklings scholarship, gender discourse, moral and non secular discourse, literature and theology, and cultural reports regularly.
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Additional resources for The Gender Dance: Ironic Subversion in C. S. Lewis’s Cosmic Trilogy (Studies in Twentieth-Century British Literature)
Arguably, heroic meekness is so revolutionary that it is hardly better understood today. Meekness is most often seen as weakness. Passivity is typically rejected as unheroic. Obedience is regarded as enslavement to tyranny. We typically view power relations through the lens of colonization—sometimes because we have been colonized, and perhaps sometimes because we practise colonization. Patriarchy is a “bad” word that in our thinking seems to stand for the sins of imperialism. We claim that females should be liberated from sexism, but at the same we tend to measure women’s worth (and that of all people) through the same classical lenses by which they have been devalued.
225–9). 32 Clearly, this equation of spirituality with femininity helps explain the double cultural marginalization of both spiritual heroism and femininity—a deep-going epistemological chauvinism. ” Therefore, because we tend to see with chauvinist lenses, we tend to misread authors who may see otherwise. W. Tillyard (118) and John M. Steadman (xiii–xx, 6, 33) have pointed out the radical shift in Western heroic paradigms from the warrior-hero to the Christian martyr-hero that has occurred in literature.
Interestingly, he makes the point too that the male language for God that all three biblical religions share (Judaism, Christianity, and Islam) is necessary for the unique doctrine of creation ex nihilo. In his words, “The transcendence of God makes the masculine imagery necessary. God is not ‘Mother Earth’, the womb of things. Things do not emerge from out of God’s substance, like a web from a spider” (Angels 79). A Hierarchical Worldview Our reading of Lewis’s vision of theological feminism is inescapably connected with our understanding of his enchantment with a hierarchical worldview.