C. S. Lewis – The Author and Philosopher
As the speaker of the Riddell Memorial Lectures, Lewis is both the author and primary figure in the book. He presents his reflections on education, morality, and human nature with clarity and intellectual rigor. Through his arguments, Lewis defends the existence of objective values—the Tao—and critiques modern subjectivism, warning of the consequences for individuals and society if these universal moral principles are ignored.
Gaius and Titius – The Textbook Authors
These pseudonyms represent Alexander King and Martin Ketley, the authors of The Control of Language (referred to as The Green Book). Lewis critiques their work for promoting a subjectivist approach to value, exemplified in their claim that describing something as "sublime" is merely a reflection of personal feeling rather than a property of the object itself. To Lewis, this approach undermines moral education and fosters a generation detached from objective truth.
Orbilius – Another Educational Figure
Lewis also references Orbilius, representing the author of The Reading and Writing of English (E. G. Biaggini), to further illustrate the educational trends that diminish the teaching of moral principles. These figures serve as examples of the philosophical and pedagogical ideas Lewis seeks to challenge.
The Conditioners – Controllers of the Future
In the final chapter, Lewis envisions a dystopian future ruled by the Conditioners. This theoretical group wields science and technology to shape humanity according to their own designs. Having rejected the Tao, these rulers lack moral guidance, making them both powerful and morally unanchored. They symbolize the dangers of technological mastery without ethical restraint.
Men Without Chests – A Moral Allegory
Not literal characters, the Men Without Chests are a symbolic representation of individuals educated under a system that neglects emotional and moral training. In Lewis's metaphor, the "chest" is the seat of rightly ordered emotions that connect intellect ("head") and instinctual drives ("belly"). Without it, people lose the capacity for virtuous sentiments and become vulnerable to manipulation, embodying the consequences of moral relativism.
