This particular volume sheds a bit of light on what has come to be called "the Anscombe legend." On Feb. 2, 1948, Lewis and the philosopher G. E. M. (Elizabeth) Anscombe engaged in a disputation at the Oxford Socratic Club, of which Lewis was president. The subject was Lewis's argument that naturalism (the view that the natural world is all that exists) is self-refuting, since "no thought is valid if it can be fully explained as the result of irrational causes" (Lewis, Miracles, ch. 3). Anscombe argued that he failed to distinguish two senses of the word "because," which can be used to denote not only a cause-effect relation, but also a ground-consequent relation. An argument could be valid, because (Ground-Consequent) its propositions entail each other, even if the propositions are generated (Cause-Effect) by irrational factors. Lewis eventually agreed that his argument was inadequate at this point and needed revision.
Those facts are not in dispute, but the consequences of them in Lewis's life have been debated. It was reported by some of Lewis's friends that he was greatly shaken by his defeat, as he saw it, and eventually turned away from formal apologetics altogether, devoting himself instead to other kinds of writing, such as the Chronicles of Narnia. This view was first put forth, I believe, by Humphrey Carpenter in his book The Inklings.
Certainly after it was all over Lewis himself was in very low spirits.... [Derek] Brewer write in his diary: "None of us was at first very cheerful. Lewis was obviously deeply disturbed by his encounter last Monday with Miss Anscombe ..." ... Brewer added that Lewis's imagery when talking about the debate "was all of the fog of war, the retreat of infantry thrown back under heavy attack."However, a reaction has set in against this view of Lewis's response. The "Anscombe legend," as Victor Reppert calls it, is, according to some, purely mythical. Lewis was not in fact devastated by the Anscombe argument, although he agreed that his argument needed revision. (This is the view taken by Anscombe herself.) The fact that he wrote no further book-length works of apologetics can be explained by other factors besides a putative loss of nerve in the wake of a shattering defeat. This view is most notably championed by Victor Reppert and John Beversluis.
Lewis had learnt his lesson... (Carpenter, Pt. 4, ch. 1)
However, the evidence of the new letters, such as it is, is more supportive of the first view. Most important is the letter to Stella Aldwinckle, secretary of the Socratic Club, of June 12, 1950. Lewis was proposing speakers for the new term, and he suggested that "Miss Anscombe" speak on "Why I believe in God." His comment was this:
The lady is quite right to refute what she thinks bad theistic arguments, but does this not almost oblige her as a Christian to find good ones in their place: having obliterated me as an Apologist ought she not to succeed me? (Letters 3:35; emphasis mine.)One may question whether there is more irony than bitterness in this comment; nevertheless, it shows that Lewis was felt, either by himself or others, to have sustained a crippling blow.
The same feeling is evident in a letter to Robert C. Walton of the BBC on July 10, 1951:
... like the old fangless snake in The Jungle Book, I've largely lost my dialectical power. (Letters 3:129)Another key piece is the letter of Sept. 28, 1955, to Carl F. H. Henry, who asked him to write some apologetic articles for Christianity Today:
I wish your project heartily well but can't write you articles. My thought and talent (such as they are) now flow in different, though I think not less Christian, channels, and I do not think I am at all likely to write more directly theological pieces. . . . If I am now good for anything it is for catching the reader unawares — thro' fiction and symbol. I have done what I could in the way of frontal attacks, but I now feel quite sure those days are over. (Letters 3:651; emphasis Lewis.)All of this suggests that Lewis really felt a change in himself in the wake of the Anscombe disputation. Nevertheless, he did from time to time return, in a small way, to apologetics, most notably in revising Chapter 3 of Miracles in line with Anscombe's critique for a 1960 reprint, as well as a variety of smaller pieces.
Of course, it should also be noted that Lewis's feelings and Lewis's arguments must be assessed separately. The fact is that his argument about naturalism was not obliterated by Anscombe, and in fact has enjoyed a revival, most notably in Alvin Plantinga's Warrant and Proper Function. Many of Lewis's enemies (for instance A. N. Wilson) attempt to employ Lewis's own retreat from apologetics as an ad hominem attack on the totality of his work, without engaging the particularities of the argument, or of Lewis's revision of it in the 1960 Miracles.
Personally, I prefer to see the hand of Providence in Lewis's turn from formal apologetics. If he hadn't turned to "fiction and symbol," would we have the Chronicles of Narnia, Till We Have Faces, The Four Loves; or the great critical works, such as The Discarded Image or Studies in Words? Omnia cooperantur in bonum.
BIBLIOGRAPHY: The "argument from reason": Victor Reppert, C. S. Lewis's Dangerous Idea: In Defense of the Argument from Reason; Alvin Plantinga, Warrant and Proper Function, 1993; Richard Taylor, Metaphysics, ch. 10 (1974). See Reppert's blog for other references, both pre- and post-Lewis.
UPDATE: For Jim Davila and others who have inquired: Anscombe's paper can be found in her collection Metaphysics and the Philosophy of Mind (1981; vol. 2 of her Collected Papers), which also contains her own memories of the disputation; Lewis's initial response and the minutes of the Socratic Club meeting are reprinted in the collection God in the Dock, pp 144-146 (UK title: Undeceptions).
