For Lewis, who had endured two world wars, the division between good and evil was not merely academic. Instead, it was the lens through which he viewed all human experience. In his Narnia books, Lewis conflates those qualities most often viewed as virtues—honesty, trustworthiness, courage, compassion, truthfulness—with godliness. In each case where a character is portrayed as a worthwhile person of integrity, there is an implicit divine blessing. Those who know and worship Aslan are good people. Those who are wicked, harmful, and duplicitous do not know Aslan.

One of the clearest examples of this dynamic occurs in Chapter 15 when the virtuous people are debating what to do with the evil Rabadash. The discussion about how to deal with him is candid, informed, open-minded, and thoughtful, and these qualities are not present in any of the conversations held among the Calormene. King Edmund, a prior recipient of a great act of mercy from Aslan, wants everyone to remember that “even a traitor can mend” (230). Thus, while they acknowledge Rabadash’s treachery makes him subject to execution, these good people all want to show mercy. When Aslan appears, he does so to counsel Rabadash to accept the conditions offered by King Lune.