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UNIVERSITY of CAPE TOWN Universityapril 2019 EVERYDAY AESTHETIC EXISTENCE AND DISCIPLESHIP Exploring the Connections between Aesthetics, Faith and Ethics in Being Human and Becoming Christian Adrian Coates Town Supervisor: Prof. John de Gruchy Cape of Thesis Presented for the Degree of DOCTOR OF PHILOSOPHY in the Department of Religious Studies UNIVERSITY OF CAPE TOWN UniversityApril 2019 The copyright of this thesis vests in the author. No quotation from it or information derivedTown from it is to be published without full acknowledgement of the source. The thesis is to be used for private study or non- commercial research purposes Capeonly. of Published by the University of Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. University i DECLARATION I, Adrian Coates, hereby declare that this thesis is my own unaided work, both in concept and execution, and that apart from the normal guidance from my supervisor, I have received no assistance. No part of this work has been previously submitted for academic examination towards any qualification. Signed: April 2019 ii ABSTRACT The aim of this project is to provide a theological basis for the practice of discipleship in the world as a form of aesthetic existence. The study is framed by Dietrich Bonhoeffer’s cryptic call for a recovery of Søren Kierkegaard’s notion of aesthetic existence in being Christian, set against the backdrop of their mutual concern for the captivity of the church to Christendom. In addition to the contribution by Kierkegaard (discipleship as poetic living) and Bonhoeffer (Christian living as polyphonous this-worldly celebration of Christological reality), three further key intellectuals have been selected, each of whom contributes an important dimension to understanding everyday aesthetic existence as discipleship. Drawing from contemporary neuropsychological findings, Iain McGilchrist’s research points to the fundamental role that aesthetic existence plays in being human and relating to the world. Graham Ward’s work builds on this by highlighting that embodied and affective engagement with the world both plays a significant role in faith formation and concomitantly frames ethical life by conjoining praxis and poiesis through incarnational living. Aesthetics is not to be disconnected from action, as Nicholas Wolterstorff elucidates, but is best understood in light of social practice, playing a narratival role toward specific teloi, however implicit this may be. Ultimately, this study concludes that a liturgical orientation to all of life rightly orders the formative power of aesthetic existence in service to the Word and world, thereby contributing to discipleship, as opposed to the aestheticized creation and sustenance of virtuality. iii ACKNOWLEDGEMENTS Firstly, I would like to extend sincere gratitude to my supervisor, Prof. John de Gruchy. His hospitable wisdom and guidance has been elucidatory, as I am sure it has been for the many other students he has supervised over the years. I count it a true privilege to have had the opportunity to spend many warm hours with him, gleaning from his wealth of knowledge and depth of insight, integrated as it is with both his faith and life experience. His own life depicts the inextricable unity of thoughtful faith, everyday aesthetics and ethical action in being Christian. I would also like to honour the five key intellectuals that I have engaged in this project: Søren Kierkegaard, Dietrich Bonhoeffer, Iain McGilchrist, Graham Ward and Nicholas Wolterstorff. Their work and lives model rigorous intellectual pursuit, yet never disconnecting theoretical abstraction from the reality of life as lived. Our world is the richer for it. Thank you to all those who have supported me and made this journey possible, notably Larry and Margaret Reimer, without whom I would not have made it thus far. To all my peers and professors at Regent College, thank you for laying the seeds of this study during the rich time I shared with you. Thank you also to the Religious Studies Department at UCT, and Tasneem Wiese in particular, whose diligent and patient administrative support made my journey more manageable. Thanks also to Gill D'achada for proofreading. Finally, I owe my family – my children, Jude, Hannah and Luke, and particularly my wife, Michelle – a deep debt of gratitude for all their understanding, support and sacrifice over the years of study. Thank you for your longsuffering love, belief and encouragement. It is both a cliché and understatement to say that I could not have done it without you, but it remains profoundly true. Soli Deo gloria. iv TABLE OF CONTENTS CHAPTER 1: INTRODUCTION — EVERYDAY AESTHETIC EXISTENCE AND DISCIPLESHIP ....................................................................................................................... 1 1.1 Rationale: The persistence of discipleship as cheap grace ................................................... 2 1.2 A Key Term: “Aesthetic Existence” ....................................................................................... 6 1.3 Dialogue as Method .................................................................................................................. 6 1.4 Locating the Thesis in Contemporary Debate ....................................................................... 8 1.5 Synopsis ................................................................................................................................... 15 CHAPTER 2: KIERKEGAARD & THE NATURE OF AESTHETIC EXISTENCE ... 18 2.1 Kierkegaard’s Context: Calling for true discipleship amidst aestheticism ...................... 19 2.1.1 A Reaction to Romantic Self-creation .............................................................................. 20 2.1.2 A Reaction to Danish Christendom and “Cheap Grace” .................................................. 22 2.2 Kierkegaard’s Stages of Existence ........................................................................................ 27 2.2.1 Interpreting the “Stages”: The complexity of Kierkegaard’s authorship .......................... 28 2.2.2 Aesthetic Existence as a Stage of Life: Kierkegaard’s rejection of aestheticism ............. 29 2.2.3 Aesthetic Existence & Poetic Living: A clarification of terms ......................................... 33 2.3 Christian Poetic Living: The role of mature aesthetic existence in discipleship .............. 37 2.3.1 The Continuity of the Aesthetic in Ethico-Religious Existence ....................................... 38 2.3.2 Poetic Living as Discipleship ............................................................................................ 40 2.3.3 Imitating Christ: The unification of the infinite with finite aesthetic existence ............... 43 2.3.4 Second Immediacy ............................................................................................................ 46 2.3.5 The Imagination ................................................................................................................ 47 2.4 Summary: Christian existence amidst the sensory immediacy of Deer Park ................... 50 2.5 Spotlight on Music: Music as archetypal sensory immediacy ............................................ 55 2.6 Conclusion ............................................................................................................................... 58 CHAPTER 3: BONHOEFFER & THE CELEBRATION OF AESTHETIC EXISTENCE .................................................................................................. 60 3.1 Bonhoeffer’s Call for a Recovery of Aesthetic Existence ................................................... 60 3.2 The Christological Affirmation of Worldly Reality ............................................................ 63 3.2.1 Bonhoeffer’s Description of Reality ................................................................................. 63 3.2.2 Bonhoeffer’s Embrace of This-Worldly Reality ............................................................... 65 3.2.3 Ultimate and Penultimate Reality ..................................................................................... 70 3.3 Discipleship as Seeing and Partaking in Reality ................................................................. 74 3.3.1 Imagining Reality .............................................................................................................. 74 v 3.3.2 Participating in Reality ..................................................................................................... 76 3.4 Implications for Everyday Aesthetic Existence ................................................................... 77 3.5 Spotlight on Music: Sensory immediacy generates “living” metaphors ........................... 79 3.5.1 Bonhoeffer’s Personal Embrace of Music ........................................................................ 79 3.5.2 Bonhoeffer’s Musical Metaphors ..................................................................................... 81 3.5.3 Music as Paradigm-Forming ............................................................................................. 84 3.5.4 Summary ........................................................................................................................... 89 3.6 Conclusion ............................................................................................................................... 90 CHAPTER 4: MCGILCHRIST & AESTHETIC EXISTENCE AS FUNDAMENTAL TO BEING HUMAN ............................................................................
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