The Life and Opinions of Andrew Rilstone: Lipstick on My Scholar end of his post:
And as for Susan -- the Susan who according to Pullman (which view is here argued against by A Rilestone) Lewis wants to keep as an infantilised, asexual angel; the Susan who Lewis blames for wanting to look pretty and damns for becoming sexual:

Susan grew into a tall and gracious woman with black hair that fell almost to her feet, and the king of the countries beyond the sea began to send ambassadors asking for her hand in marriage.

Game, set and match, I think.
Rileman's point: Pullman is wrong.

and moving upward in the essay...
By the end of the book Narnia has come to an end, and all the Narnian talking animals have been judged by Aslan. Those which don't please him are turned into dumb beasts, and disappear into Aslan's shadow. This is a sort of Narnian last judgment. But there's no hint that Susan has met this kind of fate. Our world hasn't yet come to an end; and Susan is presumably still alive and will have every opportunity of coming to Aslan's country by a more circuitous route. (When Lucy asks Aslan if he will tell her how to get into his country from our world, he replies "I shall be telling you all the time.")
Certainly we are told that children beyond a certain age can't enter Narnia; this is why the younger Eustace and Jill encounter King Tirian in the "old" Narnia, but the other four only see him in Aslan's country(3). However, this exclusion from Narnia does not represent any kind of punishment or loss of paradise. On the contrary, they are being sent back to their own world to learn to know Aslan under a different name and so find their way back to his country. (Lucy, incidentally, has taken this seriously: when she is shown the magic stable which in some way contains Aslan's country she immediately says "In our world too, a stable once had something in it that was bigger than the whole world": the only explicit reference to Christ in the whole saga.)

For Lewis, literally anything apart from heaven is an evil if it is allowed to become an end in itself, rather than the means to an end. The devil in Screwtape doesn't remotely care whether human beings are soldiers or pacifists, provided soldiering or pacifism become more important to them than heaven. Even love, according to Lewis, "ceases to a be a demon only when it ceases to be a God."
This idea is absolutely central to Lewis's thinking. You mustn't confuse means with ends; you mustn't confuse copies with realities; you mustn't confuse reflections for the original; you mustn't confuse a secondary, partial good with a primary or total good. "You can't get second things by putting them first; you can get second things only by putting first things first."
The idea pops up over and over again in different forms. "The man who makes alcohol his chief good loses not only his job but his palate and all power of enjoying the earlier (and only pleasurable) levels of intoxication ....If Esau really got the pottage in return for his birthright, then Esau was a lucky exception."
To be damned, then, means to turn away from heaven and instead pursue some little earthly substitute -- which can't, by definition, have satisfy you. On no possible view does Lewis send Susan to hell as a punishment for liking lipstick. He may, however, define hell as "That state in which you would rather have pretty red lips than be Queen of Narnia."