Marinske Visser

Fairy Tales and Cognition

An analysis of Tolkien's thoughts on fairy tales through the lens of cognitive, evolutionary, and moral studies of storytelling

Originally written on 05-04-2024. Published 30-08-2025

Introduction

A while ago I wrote a literature review on the evolutionary, cognitive, and moral aspects of bedtime stories for a course called 'Art & Knowledge'. Shortly after, I read 'On Fairy Stories' by J.R.R. Tolkien and cursed myself for not finding it earlier as it would have been a perfect fit for the bibliography of 'Bedtime Stories'. This short essay will thus make up for this missed opportunity and put the two papers together in an analysis of how Tolkien's thoughts on fairy tales relate to modern theories on the evolutionary, cognitive, and moral aspects of storytelling.

Origins

As Tolkien rightly points out, fairy tales, and thus storytelling, are ancient and universal (1997, Boyd, 2009, Sherman, 2008, Vanderbeke & Cooke, 2019). Although the reason for this phenomenon has not gained a conclusive answer since the lecture 'Fairy Stories' was given, a variety of theories have emerged regarding its evolutionary nature. Evidence for these theories is mostly relegated to the natural interest we develop in early childhood, the longevity and widespreadness of the phenomenon, and the 'high costs' of the activity of storytelling, among other things (Boyd, 2009). The fact that Tolkien regards fantasy as a “natural human activity” (1997, p. 144) and a human right (Idem, p.145) fits right into this train of thought. Yet, he declines the idea that an interest in specifically fairy stories might naturally form in children without artificial stimulus. Rather claiming that these tales are generally well-received because children have large appetites for stories and will accept most of what could potentially satisfy that need (1997).

Children

The idea that there is no essential connection between children and fairy stories (Tolkien, 1997) holds a fair amount of weight in cognitive narratology as they do not limit themselves to the effects stories have on children. But as Tolkien dismisses the idea that fairy stories may be as important to a child's mind as their mother's milk is to their body (1997, p.130), he also dismisses Catherine Storr's assertion that every new generation of children continues to ask for stories, particularly fairy tales, as if they were “as necessary as their daily bread” (1976, p. 65). Yes, adults definitely can and should still benefit from the cognitive functions that these stories provide, but the claim that they “put more in and get more out than children” (Tolkien, 1997. p. 137) and that children have less need of a fairy tales functions is a patent underestimation of what stories do within childhood development and the engagement of children with the stories their parents and caregivers tell them.

Besides, there does seem to be some connection between children and fairy tales that Tolkien himself implicitly evokes in his essay. Children tend to see the universe as a moral construction and adhere to an inherent sense of justice. This means that if a story ends without the characters receiving the reward, or more often punishment, that they deserve, the young audience is left unsatisfied (Tucker, 1976). When Tolkien mentions Andrew Lang's claim that those who enter the Kingdom of Faërie should have 'the heart of a child' as well as Chesterton's observation that children “are innocent and love justice; while most of [adults] are wicked and naturally prefer mercy” (1997, p. 136-137) he is implying that the presence of justice is an inherent part of fairy stories. Thus, fairy stories are inherently satisfying to children in a way that fades with age and the development of a more flexible moral standing.

That is not to say that Tolkien is completely wrong in saying that the complete relegation of fairy tales to the nursery did do some damage to the art form. The moral panic that has accompanied narratives since Plato has indeed led adults to write and adapt these stories to what they conceived to be appropriate for children, thus erasing many of the more charming, challenging and effective aspects of fairy tales. However, to say that the entirety of the genre is ruined goes a bit far as there are still plenty of classic, new and even improvised fairy tales floating around playrooms that (could) achieve the enthralling effect Tolkien describes as Secondary Worlds.

Functions

If storytelling and fairy tales did develop through evolution they must have a purpose that outweighs their costs. Most of the theorized functions can be placed in either the cognitive or the socio-cultural realm (Visser, 2024). So too can Tolkien's functions of the fairy tale be sorted under cognition.

Escapism and the form of 'eucatastrophe' point at the same function as our brain's innate desire to fill in explanatory vacuums, that is to soothe the fears and worries we have throughout our lives (Storr, 1976. Gottschall, 2019). But especially Tolkien's concept of the eucatastrophe goes beyond the more basic and primal fears such as hunger, thunder, and illness. Rather it is a creator of hope within the 'real world' through the medium of the story by providing a 'joyous turn' and a denial of universal defeat that pierces through the walls of the world and gives a “glimpse of the underlying reality or truth” (Tolkien, 1997. P. 153 & 155).

Tolkien's function of recovery, on the other hand, falls more in line with how pure fiction stretches our imagination (Sherman, 2008) and trains our brains to see beyond the here and now (Boyd, 2009). As humans grow older they tend to lose the wonder of experiencing the world, Tolkien proposes that fairy tales may be able to clear the 'drab of familiarity' and allow us to once again see the vast world of possibilities that lies at our feet (1997, p. 146).

However, it is Tolkien's concept of the 'Secondary World' that seamlessly fits together with what might be a narrative's main purpose. Boyd proposes that a story functions mainly as a riskless environment that allows humans to freely engage in cognitive play and hone various cognitive skills (2009). This improvement of skills requires the strengthening of connected neurons which necessitates experience (Boyd, 2009). But the brain fires and thus strengthens the same neurons when listening to a story as it would do with a firsthand experience (Idem). Tolkien's Secondary World immerses the audience in a reality they take to be true while in the story. This is exactly the type of environment that Boyd proclaims stories elicit and, thus, the effect of fairy tales would be an enhanced imaginative space in which the audience can unconsciously develop their cognition.

Conclusion

While there are some aspects of Tolkien's 'On Fairy Stories' that stand in stark contrast to my thoughts on bedtime stories and the functioning of storytelling in the development of children (and admittingly the continuing development of adults), overall the essay is a thought-inspiring addition to evolutionary, cognitive and moral theories rather than a contradiction. Its omission borne of ignorance in 'Bedtime Stories' truly was a tragedy. Even if Tolkien would have abhorred my usage of it.

Bibliography

Boyd, B. (2009). On the origin of stories: Evolution, cognition, and fiction. Cambridge, MA: Belknap Press of Harvard University Press.

Gottschall, J. (2012) The Storytelling Animal. How Stories Make us Human. Houghton Mifflin Harcourt, New York.

Sherman, J. (2008). Storytelling. An Encyclopedia of Mythology and Folklore. Sharpe Reference, New York.

Storr, C. (1976) “Why Folk Tales and Fairy Stories Live Forever” in Suitable for Children? Controversies in Children's Literature. By Nicholas Tucker (ed.). University of California Press, Berkeley and Los Angeles.

Tolkien, J. R. R. (1997). On Fairy-Stories [E-book]. In C. Tolkien (Ed.), The Monsters And The Critics: and Other Essays (6th ed., pp. 109–161). HarperCollins.

Tucker, N. (1976) Suitable for Children? Controversies in Children's Literature. University of California Press, Berkeley and Los Angeles.

Vanderbeke, D. & Cooke, B. (2019) Evolution and Popular Narrative. Brill, Leiden.

Visser, M. (2024). Bedtime Stories. University of Groningen. Unpublished essay.