C.S. Lewis és un autor generalment interpretat dins un corrent platònic o neoplatònic tant pel que fa als seus textos narratius com als assagístics. El que planteja aquesta tesi és una altra presentació. És a dir, se li dóna la volta perquè aparegui en tant que aristotèlic. Hi ha molts elements per sostenir aquesta posició, i aquí s'analitzen amb una remissió contínua a textos d'Aristòtil i a la seva filosofia. Tanmateix, abans d'entrar en matèria hi ha una biografia esquemàtica de Lewis per posar en context el lector.Així, els quatre punts fonamentals de l'aristotelisme de Lewis són:1. L'assumpció de la doctrina de l'acte d'Aristòtil. Aquí la divisió és triple: l'acte com a moviment, l'acte com a forma i l'acte com a operació.2. La interpretació de l'acte com a acció política. Aquesta part té una divisió doble: el bé com a acte polític i la perversió de la ciència en un cientisme que desemboca en totalitarisme polític.3. L'acceptació del finalisme natural aristotèlic enfront de les doctrines materialistes. Es tracten les nocions de teleologisme, atzar, selecció natural i evolucionisme, entre d'altres.4. L'enfrontament amb el relativisme contemporani mitjançant l'aristotelisme. Aquí trobem tres punts: la moral objectiva enfront del relativisme moral, el relativisme epistemològic i la filosofia futura, i la recuperació de l'humanisme clàssic.Tot i així, no convé oblidar que hi ha elements platònics innegables en les obres de Lewis, i s'analitzen en un apèndix de quatre punts:1. Els elements estrictament narratius.2. La dimensió espiritual o quarta dimensió.3. La memòria i la reminiscència.4. Les quatre virtuts cardinals d'arrel platònica.Finalment, s'analitza la repercussió de Lewis al món actual, gairebé mig segle després de la seva mort, sota tres punts:1. Repercussió teològica. És la més estesa per motius religiosos.2. Repercussió literària. No és massa profunda, malauradament.3. Repercussió filosòfica i política. No ha estat gens analitzada, i d'aquí que s'hagi redactat un treball com aquest. / OF THE DOCTORAL THESIS"Presence of Aristotelian Philosophy in the Works of C.S. Lewis"TEXT:C.S. Lewis is an author generally interpreted in the Platonic or Neo-Platonic trends, both through his narrative texts and through his essays. What this thesis defends is another presentation, which is focusing on his Aristotelian points of view. There are many elements to sustain this position, and in this thesis they are analyzed with continuous reference to the texts of Aristotle and his philosophy. In case the reader is not aware about C.S. Lewis' life, there is a small biography at the beginning of the work.Later on, the four main divisions have been developed as follows:1. The Aristotelian doctrine of the act in the texts of C.S. Lewis. This chapter is divided in three parts: the act as movement; the act as shape; and the act as an operation.2. The interpretation of the act as political action. Here the division is double: the good as a political act, and the perversion of science in scientism which leads to totalitarianism.3. The acceptance of Aristotelian teleologism in front of materialistic views of natural systems.4. The clash of C.S. Lewis, with the help of Aristotelian philosophy, against the contemporary relativism.Furthermore, we can't forget that Lewis had a profound Platonic basis, which is briefly analyzed in four points:1. The elements which are strictly narrative.2. The spiritual dimension or fourth dimension.3. Memory and reminiscence.4. The cardinal virtues of Platonic origin.Finally, the conclusions are divided in three points:1. Theological repercussion of Lewis.2. Literary repercussion.3. Philosophical and political repercussion.

[pt] Este trabalho tem como objetivo analisar, por um viés específico, The Pilgrim s Regress (1933), primeiro livro de ficção do escritor irlandês, C. S. Lewis (1898-1963). A obra é frequentemente relacionada à experiência de conversão do autor ao cristianismo, mas nessa pesquisa buscam-se por outras interpretações, para além da mera autobiografia alegórica. Pretende-se, portanto, demonstrar que Lewis escreve uma alegoria obscura inserido num importante debate, posterior à Primeira Guerra Mundial (1914-18), sobre a natureza da linguagem. Neste caso, o autor apresenta, dentro da narrativa, ideias que circulavam nos meios acadêmicos de Oxford e Cambridge e que dificilmente são notadas pelo leitor desavisado. Um dos aspectos marcantes do pós-guerra foi exatamente a mudança que se operou na forma como as pessoas passaram a olhar para a linguagem. Apesar de não haver ainda uma mídia tão sofisticada quanto a existente na Segunda Guerra Mundial (1939-45) – como o rádio ou a televisão – ainda assim, jornais, livros, panfletos, imagens e canções serviram aos propósitos propagandísticos durante a Primeira Guerra. Portanto, a ideia de um combate travado não apenas com armas, mas também por meio da linguagem, se tornou assente tanto para os que viveram naquele período quanto para os que se dedicaram a estudá-lo. Obviamente, ao perceberem-se os perigos da propaganda e do uso da linguagem como veículo do ideário de guerra, abre-se espaço para uma série de questionamentos quanto a objetividade da língua no contexto da informação e de obras literárias. / [en] The present study aims to analyze, from a specific standpoint, The Pilgrim s Regress (1933), first fiction book by the Irish writer C. S. Lewis (1898-1963). This work is often related to the author s conversion experience to Christianity, and this study aims further interpretations beyond mere allegorical autobiography. One of its objectives is to show how Lewis writes his obscure allegory within an important debate about the nature of language, after the World War I (1914-18). Then, the author presents, in his narrative, ideas which are commonly expressed inside scholarly discussions in Oxford and Cambridge and scarcely noted by the unwary reader. One of the most important post-war aspects was exactly the shift on how to understand language. Although there was no sophisticated media as the World War II s – television, or radio for instance – newspapers, books, pamphlets, images and songs were used to convey war propaganda, in the WWI. Therefore, the idea behind a combat fought not only with arms but also trough language took place among those who lived that period in time and who decided to study it. Certainly, many questions could be raised about language objectivity as source of reliable information and its use in the context of literature, when the underlying dangers of such way to handle language is exposed. In The Pilgrim’s Regress one could see the author positioning himself before this controversy about the nature of language, situated between WWI and WWII.

In this study, C. S. Lewis's books, essays, stories, and poems, in addition to biographies and essays written about Lewis, were read in an attempt to understand the relationship between Lewis's spiritual quest and his total health. The spiritual quest is defined as the search for the ultimate truth and meaning of life. For Lewis, who was a Christian, the quest for the Spirit is a journey toward God-Jesus-the Holy Spirit. Health is defined as total experience; the interrelationship of the body, mind, and spirit with all there is, has been, and will be. Health is considered a changing perception, not a fixed state. The dimensions of Lewis's health—physical, psychological, social, and spiritual—are studied. Lewis's physical states, literary works, literary themes, friendships, ethics, marriage, and views on religion are considered as each relates to his determination to know and to love God. For Lewis, anything without God is nothing. God is the creator of all living things and all matter. He is the inventor of all loves and is Love. In Lewis's opinion, one's health is in direct proportion to one's love for God. When man loves God he is healthy, the more he loves Him the healthier, the less he loves Him the less healthy.