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Warriors for Civilisation: Naguib Mahfouz, Andrei Tarkovsky, Tu Weiming and Their Western Counterparts

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Warriors for Civilisation: Naguib Mahfouz, Andrei Tarkovsky, Tu Weiming and Their Western Counterparts Warriors for Civilisation: Naguib Mahfouz, Andrei Tarkovsky, Tu Weiming and their Western Counterparts Dissertation zur Erlangung der akademischen Grades Doktor der Philosophie in der Philosophischen Fakultät der Eberhard Karls Universität Tübingen vorgelegt von Jonathan Keir aus Auckland, Neuseeland 2014 1 Gedruckt mit Genehmigung der Philosophischen Fakultäat der Eberhard Karls Universität Tübingen Dekan: Prof, Dr. Jürgen Leonhardt Hauptberichterstatter: Prof. Dr. Jürgen Wertheimer Mitberichterstatter: Prof. Dr. Nathalie Solomon Tag der mündlichen Prüfung: 5 August 2014 Universitätsbibliothek TOBIAS-lib (Tübingen) 2 Declaration of Good Academic Conduct I, Jonathan Keir, hereby certify that this dissertation, which is 129,708 words in length, has been written by me, that it is a record of work carried out by me, and that it has not been submitted in any previous application for a higher degree. All sentences or passages quoted in this dissertation from other people's work (with or without trivial changes) have been placed within quotation marks, and specifically acknowledged by reference to author, work and page. I understand that plagiarism – the unacknowledged use of such passages – will be considered grounds for failure in this dissertation and in the degree programme as a whole. I also affirm that, with the exception of the specific acknowledgements, the following dissertation is entirely my own work. Signature of candidate Jonathan Keir 15/5/2014 3 There is only one law in the universe, whether we choose to call it sacred or secular, and it is this law which is the foundation of order and justice in society. […] It is the nobility of the soul which allows us to understand what the universe is. Naguib Mahfouz In light of the infinite laws or the laws of infinity which lie beyond our reach, God cannot not exist. GOD is a word to comfort human beings, who struggle to feel the essence of the beyond, the unknown, the unknowable. In a moral sense, God is love. In order for people to live without harming others, there needs to be an ideal, an ideal in the sense of a spiritual, moral conception of law. Morality is inside us. Andrei Tarkovsky Confucian humanism […] is not a form of secular humanism, but a humanism that entails both naturalist and spiritual dimensions. […] A person so conceived is an observer, appreciator, partner, and co-creator of the evolutionary, indeed the cosmic, process. Human responsibility must be expanded from the self, community, nation, world, nature, and ultimate, to the 'great transformation' of the cosmos. Tu Weiming Matthew Arnold, in his classic collection of essays Culture and Anarchy (1869), famously described culture as 'a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world.' […] It is my belief that culture in this sense [...] points always towards the transcendental. […] And when we lose our sense of that thing […] all human life is cast into shadow. We approach the point at which even the St. Matthew Passion and the Rondanini Pietà have nothing more to say to us than a shark in formaldehyde. That is the direction we have taken. But it is a direction of drift, a refusal to adopt the posture that is inherent in the human condition, in which we strive to see events from outside and as a whole, as they are in the eyes of God. Roger Scruton 4 Contents Acknowledgements 7 Introduction: Genesis, Overview and Defence of the Project 8 1. Western Warriors 18 1.1 The Culture Wars 18 1.2 From Mauss and Monet to Postmodern Relativism 31 1.3 Beyond the Postmodern: Towards A New Unifying Vision of the Humanities 44 1.4 Beyond Mysticism: Warriors for a New Global Civilisation 66 2. Naguib Mahfouz 80 2.1 Warrior for Monotheism 80 2.2 Warrior for Conscience 91 2.3 Warrior for Socialism 99 2.4 Warrior for Internationalism 107 2.5 Warrior for Human Rights 114 2.6 Warrior for Science 122 2.7 Warrior for Literature 128 2.8 Warrior for Love 135 2.9 Mahfouz's Warriors 144 2.9.1 The Warrior Prototype: Akhenaten 144 2.9.2 Dweller in Truth 151 2.9.3 The Warriors of Arabian Nights and Days 175 2.10 The Significance of Shahriyar's Journey 193 3. Andrei Tarkovsky 196 3.1 The Pillars of Tarkovskian Civilisation 196 3.2 Life on the Cross? 199 3.3 Ivan's Childhood 208 3.4 Andrei Rublev 211 3.5 Solaris 218 5 3.6 The Mirror 225 3.7 Stalker 238 3.8 Nostalgia 246 3.9 Sacrifice 250 3.10 Warrior or Monster? The Verdict of the Diaries 256 4. Tu Weiming 265 4.1 Confucianism and the Moral Law: Tu's Confucian Way 265 4.2 Mou Zongsan and the 1958 Declaration 277 4.3 Taking Up Mou's Mantle 283 4.4 Tu's 'Anthropocosmic' Vision 289 Conclusion: Warriors for Civilisation 297 Bibliography 305 6 Acknowledgements A project requiring research on Arab, Russian and Chinese sources as well as work in a variety of Western languages has required the collaboration of a small army of people over the last five years. I would like to reserve special thanks for the following people, without whom this project would not have been possible: Kai Marchal, for introducing me to the New Confucians; Chungwan Chang, Ayman El-Sherpiny and Yaroslava Sennikova for their emotional support and tireless help with Chinese, Arabic and Russian respectively; Mohamed Said Mahfouz, Mohamed Salmawy, Natalya Bondarchuk and the staff of the Institute for Advanced Humanistic Studies at Peking University (including Prof. Tu Weiming himself) for the chance to get closer to the lives of my subjects; Prof. Kapitolina Federova of the European University at St. Petersburg for allowing me the chance to extend my stay in Russia; Profs. Ingrid Hotz-Davies and Jürgen Wertheimer of the University of Tübingen for overseeing the final phase of the project; Prof. Nathalie Solomon of the University of Perpignan for her enthusiastic embrace of my project and extensive feedback over the last three years; My family, and in particular my mother Gail and grandmother Doreen, for their unconditional blessing and decades of sacrifice on my behalf. Tübingen, Germany, May 2014 7 Introduction: Genesis, Overview and Defence of the Project The thing that stayed in my mind was simple. It was the image of someone inadvertently damaging the thing they love because they fail to recognise it. In the magnificent lecture room, I had witnessed the hurling of javelins. But what had been hit? My fear was that, thinking that the idea of civilisation was a threat, the speakers had launched their darts. But my suspicion was that something precious was hidden in the bushes; that seen more clearly, the idea of civilisation might turn out to be something we need and love. John Armstrong, In Search of Civilisation: Remaking a Tarnished Idea (2009) This doctoral project began as a vague desire to contribute to what primatologist Frans de Waal has called the challenge of our century: 'globalisation for a tribal species'1. I was first sure that Naguib Mahfouz would be a part of it; his sublime Arab wisdom and good humour could not have been more relevant after the terrible events of September 11, 2001 and the wars which followed them. The reality of a growing Sinosphere also encouraged me to include a Chinese element; initially, I had considered working on the reception of Naguib Mahfouz in China, but when I chanced upon the work of New Confucian philosopher Mou Zongsan and his heir Tu Weiming in the course of my Chinese studies, the parallels with Mahfouz were so striking that I felt compelled to pursue them. Then, when the European Union doctoral programme to which I was accepted gave me the chance to spend a year in Russia, I considered adding a Russian dimension; in another accident of fate, I found Andrei Tarkovsky addressing the same civilisational themes as Mahfouz and the New Confucians, and decided to profit from my time in Russia by exploring these themes further. This project, however, also inserts itself squarely into contemporary Western debates on religion and multiculturalism. If multicultural experiments and the postmodern relativist ideologies which accompanied them have failed, can we create a single global culture comprised of, in Matthew Arnold's immortal phrase, 'the best that has been thought and said in the world'? Is this what the humanities should be busy doing? And if so, what should we include? For sheer 1 See Frans de Waal, 'The Evolution of Empathy', http://greatergood.berkeley.edu/article/item/the_evolution_of_empathy, 1/9/2005. For a broader discussion of the 'globalisation for a tribal species' theme, see Frans de Waal, The Age of Empathy: Nature's Lessons for a Kinder Society, (Broadway Books, 2010). 8 demographic and geopolitical reasons, any canon deprived altogether of Arab, Russian or Chinese voices would be a non-starter. This thesis aims to show that it is possible to find, close to our time, Arab, Russian and Chinese voices which harmonise with each other as well as with certain contemporary strands of Western humanism. Whether this common civilisational bedrock can or should form the basis of an emerging global civil society is a question which does not go beyond the scope of the humanities; the three men studied, as well as their Western counterparts, all agree that it should, and strongly argue that, in the 21st century more than ever, it must if we are to have any common future at all. Opposition to the Global Ethic Project, particularly in Europe, is loud: we should learn to respect differences, the 'otherness' of the Other, if we are to consider ourselves civilised.
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