The Abolition of Man Literary Elements

The Abolition of Man is a non-fiction philosophical work, originally delivered as a series of lectures. Its genre can also be described as a defense of objective moral values and natural law. Lewis blends ethical philosophy with reflections on education, human nature, and society, crafting a work that is both theoretical and deeply practical in its implications.

Written and published in 1943 in the United Kingdom, during the turmoil of World War II, the book reflects Lewis's concerns about the moral and intellectual trajectory of modern society. The lectures, delivered at King's College, Newcastle, address contemporary educational philosophies that embraced moral relativism and rejected universal principles. Within this historical and intellectual context, Lewis warns that abandoning objective values threatens the very foundation of human civilization, creating a world where knowledge and power may exist without virtue or conscience.

The book is narrated by C.S. Lewis himself, speaking in the first person, blending the authority of a scholar with the accessibility of a lecturer. Rather than telling a story, Lewis presents reasoned arguments, examples, and illustrations to make the case for objective moral standards. His voice is conversational yet rigorous, balancing wit and clarity while guiding readers through complex philosophical territory.

The tone is serious yet measured, combining intellectual rigor with sharp insight and occasional wry humor. Lewis's writing carries urgency and moral concern without resorting to sensationalism. The mood evoked in the reader is reflective and contemplative, prompting awareness of the ethical stakes in education, science, and culture.

There is no conventional protagonist, but the central "hero" is Lewis's argument in defense of objective moral values, known as the Tao. The antagonists are the proponents of moral relativism and subjectivism, represented by the pseudonymous authors Gaius and Titius, and the broader group Lewis terms the "Conditioners," who seek to reshape humanity without ethical guidance.

The main conflict is philosophical and ethical: the tension between adherence to the Tao, or universal moral law, and the modern intellectual trend of subjectivism and moral relativism. Rejecting objective values, Lewis argues, risks the moral and intellectual erosion of humanity, ultimately making mankind vulnerable to manipulation and self-destruction.

The climax occurs when Lewis warns that humanity's attempts to master nature, including human nature itself, will paradoxically result in humanity's subjugation. The small group of "Conditioners," armed with scientific and psychological power but devoid of ethical restraint, exemplifies the culmination of moral decay and the abolition of true human virtues.

Lewis foreshadows the dystopian consequences of subjectivism and moral relativism early in the text. He introduces Gaius and Titius as seemingly mild educators, subtly preparing readers to recognize how widely accepted philosophies can pave the way for radical societal changes. The outcome—humanity's ethical collapse—is implied before being fully articulated.

The subtitle, "Reflections on Education with Special Reference to the Teaching of English in the Upper Forms of Schools," is deliberately understated. While it implies a narrow discussion on pedagogy, the lectures address the far-reaching philosophical implications of moral subjectivism and the potential abolition of humanity itself.

Lewis frequently alludes to classical thinkers and religious traditions to underscore the universality of the Tao. References to Plato, Aristotle, and Augustine, along with teachings from Christianity, Judaism, and Hinduism, demonstrate how moral principles have guided civilizations across time, reinforcing the necessity of objective values.

Lewis employs powerful imagery to clarify abstract ideas. The "men without chests" metaphorically illustrate individuals whose intellect and appetite remain unbridled by trained emotions. The conquest of nature is depicted as both triumphant and tragic, showing the reversal of power when humanity seeks to dominate itself. Optical imagery, such as the "transparent world," portrays the consequences of debunking objective values, while the "irrigation of deserts" symbolizes education that nurtures moral imagination.

A central paradox in the book is that humanity's attempt to abolish its own moral constraints in the name of progress ultimately leads to the loss of human distinctiveness. In trying to become more powerful and rational, humanity risks becoming less moral, less virtuous, and less human.

Lewis uses parallel structures to emphasize recurring moral truths across cultures and to critique education that severs virtue from intellect. Phrases like "We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst" highlight the systemic nature of moral decline and the consequences of neglecting ethical formation.

Lewis employs metonymy and synecdoche to illustrate broader societal trends through specific examples. For instance, Gaius and Titius represent the entire modern educational philosophy that devalues objective morality. Similarly, the "head" and "belly" symbolize intellect and appetite, while the "chest" represents moral and emotional virtue, showing the interplay of parts to depict the whole human character.

Abstract concepts are often personified in Lewis's work. The Tao is presented as a guiding moral force capable of directing human behavior. Humanity itself is treated as an entity that can be "abolished" if objective moral law is ignored. Even the Green Book is metaphorically depicted as a creeping force that can infiltrate and erode the moral faculties of students.