Just as C.S. Lewis believed that true desire has its origin in the divine and is not a product of natural instincts, so did he believe that the base of all human ethics and morality is supernatural: it proceeds from above, not from below. Lewis resists and rebuts Modern notions of ethics that began with the Enlightenment and were accelerated by Nietzsche. That is to say that Lewis denies both that ethics are a human product and that they can only be founded on rational, a posteriori grounds. For Lewis, morality rests on a divine, a priori code that must be accepted as a given: a gift of revelation and conscience, not a product of reason and will. Though one can (and should) be trained in ethical thinking and moral behavior, the teacher does not make up the code; he or she merely receives and passes it on. Indeed, the role of prophets and moral teachers (from Moses to Buddha, from Socrates to Christ) is not to introduce new Laws but to remind us of the old ones. Lewis calls this code the Tao and asserts, in opposition to entrenched modernist thought, That the Tao is universal and absolute. Unlike some Christian apologists, Lewis is willing to find aspects of truth in all religions and cultures: Christianity, that is, is not the only truth in the world.
His full defense of the universality of the Tao, however, is more complex. Lewis begins by noting something peculiar about human beings: we constantly appeal, in our statements, to standards of behavior. Even a professed relativist, if someone cuts in front of him in line, will feel indignation at the rogue’s violation of a clear code of gentlemanly conduct. The modernist will argue that so-called ethical behavior is merely the acting out of a natural instinct (for survival, for procreation, and so on). But, replies Lewis, what of moral dilemmas in which two instincts are at odds with each other; what do we do then? We appeal to a third thing some standard or touchstone that will allow us to choose which instinct we will obey. If this third thing allows us to choose between instincts, then it cannot itself be an instinct; Even the most radical relativists will assert that democratic ethics are superior to Nazi ethics, but to do so, they must appeal to a standard that transcends both.
- Source credit: Louis Markos, Ph.D.