Czytaj książkę: «The Reading Life: The Joy of Seeing New Worlds Through Others’ Eyes»
Copyright
William Collins
An imprint of HarperCollinsPublishers
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London SE1 9GF
First published in Great Britain by William Collins in 2019
First published in the United States by HarperOne in 2019
Experiment in Criticism. Copyright © 1961 by Cambridge University Press. God in the Dock. Copyright © 1967 by C. S. Lewis Pte. Ltd. Published by Eerdmans.
Studies in Words. Copyright © 1960 by Cambridge University Press.
Every effort has been made to obtain permissions for pieces quoted or adapted in this work. If any required acknowledgments have been omitted, or any rights overlooked, it is unintentional. Please notify the publishers of any omission, and it will be rectified in future editions.
The Reading Life. Copyright © 2019 by C. S. Lewis Pte. Ltd. All rights reserved A catalogue record for this book is available from the British Library
Designed by Janet Evans-Scanlon
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publishers.
Source ISBN: 9780008307110
Ebook Edition © October 2019 ISBN: 9780008307134
Version: 2019-10-04
About This Book
The revered teacher and best-selling author reflects on the power, importance, and joy of a life dedicated to reading books in this delightful collection drawn from his wide body of writings.
More than fifty years after his death, revered intellectual and teacher C. S. Lewis continues to speak to readers, thanks not only to his intellectual insights on Christianity but also his wondrous creative works and deep reflections on the literature that influenced his life. Beloved for his instructive novels including The Screwtape Letters, The Great Divorce, and The Chronicles of Narnia as well as his philosophical books that explored theology and Christian life, Lewis was a life-long writer and book lover.
Cultivated from his many essays, articles, and letters, as well as his classic works, The Reading Life provides guidance and reflections on the love and enjoyment of books. Engaging and enlightening, this well-rounded collection includes Lewis’ reflections on science fiction, why children’s literature is for readers of all ages, and why we should read two old books for every new one.
A window into the thoughts of one of the greatest public intellectuals of our time, this collection reveals not only why Lewis loved the written word, but what it means to learn through literature from one of our wisest and most enduring teachers.
CONTENTS
Cover
Title Page
Copyright
About This Book
Preface by David C. Downing and Michael G. Maudlin
PART ONE: ON THE ART AND JOY OF READING
Why We Read
How to Know If You Are a True Reader
Why Children’s Stories Are Not Just for Children
Literature as Time Travel
Why Fairy Tales Are Often Less Deceptive Than ‘Realistic’ Stories
The Case for Reading Old Books
On the Role of the Marvellous
Growing Up Amidst a Sea of Books
On Encountering a Favorite Author for the First Time
Why Movies Sometimes Ruin Books
How to Murder Words
Saving Words from the Eulogistic Abyss
The Achievements of J. R. R. Tolkien
On the Dangers of Confusing Saga with History
On Two Ways of Traveling and Two Ways of Reading
PART TWO: SHORT READINGS ON READING
Word Combinations
Sincerity and Talent
Prose Style
Not in but Through
Pleasure
Originality
The Up-to-Date Myth
Keeping Up
Wide Tastes
Real Enjoyment
Literary Snobs
Re-reading Favorites Each Decade
Reading and Experience
Free to Skip
Free to Read
Huck
The Glories of Childhood—Versus Adolescence
Jane Austen
Art and Literature
Art Appreciation
Look. Listen. Receive.
Talking About Books
The Blessing of Correspondence
In Praise of Dante
On Alexandre Dumas
The Delight of Fairy Tales
Language as Comment
Communicating the Essence of Our Lives
Mapping My Books
On Plato and Aristotle
Imagination
If Only
On Shakespeare
On Hamlet
On Leo Tolstoy
Advice for Writing
Good Reading
Appendix: Journal Exercises for Reflecting on Your Reading Life
Footnotes
About the Author
Also by C. S. Lewis
Also Available From Harpercollins
About the Publisher
PREFACE
THE NOTED CRITIC WILLIAM EMPSON ONCE DESCRIBED C. S. Lewis as “the best-read man of his generation, one who read everything and remembered everything he read.”[1] This sounds like pardonable exaggeration, but it comes close to being true in the realms of literature, philosophy, and classics. At the age of ten, Lewis started reading Milton’s Paradise Lost. By age eleven, he began his lifelong habit of seasoning his letters with quotations from the Bible and Shakespeare. In his mid-teens, Lewis was reading classic and contemporary works in Greek, Latin, French, German, and Italian.
And Lewis did indeed seem to remember most of what he read. One of his students recalled that someone could quote any line from the book-length Paradise Lost, and Lewis would continue the passage from memory. Another student said that he could take a book off Lewis’s shelf, open a page at random and begin reading, and Lewis could summarize the rest of the page, often word for word.[2] With that kind of memory, Lewis had little difficulty reaching for just the right quotation or reference to illustrate his point. Since it seems he was able to carry an entire library in his head, it should come as no surprise that his major scholarly books average about one thousand citations apiece. His three volumes of letters contain another twelve thousand quotations or references. Even The Chronicles of Narnia for children contain nearly one hundred echoes or allusions to myth, history, or literature.
But as Mortimer Adler once remarked, “In the case of good books, the point is not to see how many of them you can get through, but rather how many can get through to you.” Lewis would certainly agree, and he often commented how much his worldview and sensibility were shaped by the books he read—everything from Beatrix Potter in childhood to his re-reading of Homer’s Iliad, Dickens’s Bleak House, and Tennyson’s In Memoriam in the last few weeks before his death in November 1963.
Lewis was a disciplined reader and an engaged reader. Fellow scholars recall how he could sit for hours in the Bodleian Library at Oxford, perusing and absorbing texts, oblivious to what was happening in the room around him. When reading books from his private library, he often added marginal notes and created his own index on the inside cover. If he found a book unprofitable, as he did Byron’s Don Juan, he simply wrote on the inside back cover “Never again.”
Of course, reading was also one of the supreme pleasures of Lewis’s life. In his memoir Surprised by Joy Lewis described his ideal daily routine to be reading and writing from nine until one and again from five to seven, with breaks for meals, walking, or tea-time. Apart from those six hours of study every day, he also enjoyed light reading over meals or in the evening hours (pp. 141–143). All in all, Lewis’s preferred schedule seemed to include seven or eight hours of reading per day! For Lewis, reading was both a high calling and an endless source of satisfaction. In fact, his sense of vocation and avocation were virtually indistinguishable whenever he picked up a book—and often when he wrote one.
Often Lewis described the community that is formed when one is among fellow passionate readers (see the chapter on “How to Know If You Are a True Reader”). This fellowship is not one of merely sharing a hobby but of people whose worlds have been enlarged and deepened by books. They are a distinctive group. This collection brings together fun, whimsical, and wise selections from Lewis’s lifetime of writing that would be of interest to those who share this passion. And we mean all who love reading literature, whether children’s fantasy, poetry, science fiction, or Jane Austen. We did not include his opinions on classic or historical literature, which was his academic specialty, but only his advice and opinions on the shared enterprise of reading works of general interest. Nor do we include his many comments on Christian or devotional reading. This book is for members of the reading club, broadly defined.
One of the delights of Lewis’s thoughts on reading is the breadth of his passions, never forgetting the childhood joy in discovering that books were portals to other worlds. As Lewis himself explained, “Literary experience heals the wound, without undermining the privilege, of individuality … In reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.”
This volume is for the entertainment and the edification of those in this reading club. We hope you enjoy this new window into the wit and wisdom of C. S. Lewis.
DAVID C. DOWNING
Codirector of the Marion E. Wade Center at Wheaton College in Illinois
MICHAEL G. MAUDLIN
Senior Vice President and Executive Editor, HarperOne
WHY WE READ
An Experiment in Criticism
(from the Epilogue)
WE SEEK AN ENLARGEMENT OF OUR BEING. WE want to be more than ourselves.
Each of us by nature sees the whole world from one point of view with a perspective and a selectiveness peculiar to himself. And even when we build disinterested fantasies, they are saturated with, and limited by, our own psychology. To acquiesce in this particularity on the sensuous level—in other words, not to discount perspective—would be lunacy. We should then believe that the railway line really grew narrower as it receded into the distance. But we want to escape the illusions of perspective on higher levels too.
We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own. We are not content to be Leibnitzian monads. We demand windows. Literature as Logos is a series of windows, even of doors. One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside.
Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’.
We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own.
We therefore delight to enter into other men’s beliefs (those, say, of Lucretius or Lawrence) even though we think them untrue. And into their passions, though we think them depraved, like those, sometimes, of Marlowe or Carlyle. And also into their imaginations, though they lack all realism of content.
This must not be understood as if I were making the literature of power once more into a department within the literature of knowledge—a department which existed to gratify our rational curiosity about other people’s psychology. It is not a question of knowing (in that sense) at all. It is connaitre not savoir; it is erleben; we become these other selves. Not only nor chiefly in order to see what they are like but in order to see what they see, to occupy, for a while, their seat in the great theatre, to use their spectacles and be made free of whatever insights, joys, terrors, wonders or merriment those spectacles reveal. Hence it is irrelevant whether the mood expressed in a poem was truly and historically the poet’s own or one that he also had imagined. What matters is his power to make us live it. I doubt whether Donne the man gave more than playful and dramatic harbourage to the mood expressed in ‘The Apparition.’ I doubt still more whether the real Pope, save while he wrote it, or even then more than dramatically, felt what he expresses in the passage beginning ‘Yes, I am proud’.
What does it matter?
This, so far as I can see, is the specific value or good of literature considered as Logos; it admits us to experiences other than our own. They are not, any more than our personal experiences, all equally worth having. Some, as we say, ‘interest’ us more than others. The causes of this interest are naturally extremely various and differ from one man to another; it may be the typical (and we say ‘How true!’) or the abnormal (and we say ‘How strange!’); it may be the beautiful, the terrible, the awe-inspiring, the exhilarating, the pathetic, the comic, or the merely piquant. Literature gives the entrée to them all.
Those of us who have been true readers all our life seldom fully realise the enormous extension of our being which we owe to authors. We realise it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes cannot write books. Very gladly would I learn what face things present to a mouse or a bee; more gladly still would I perceive the olfactory world charged with all the information and emotion it carries for a dog.
Literary experience heals the wound, without undermining the privilege, of individuality. There are mass emotions which heal the wound; but they destroy the privilege. In them our separate selves are pooled and we sink back into sub-individuality. But in reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do.
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