Sufism and Taoism: A Comparative Study of Key Philosophical Concepts by Toshihiko Izutsu Review by: Michael Scott Journal

of the Royal Asiatic Society of Great Britain and Ireland, No. 2 (1987), pp. 399-400 Published by: Cambridge University Press Stable URL: http://www.jstor.org/stable/25212223 . Accessed: 25/08/2013 14:23
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp

.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.

Cambridge University Press and Royal Asiatic Society of Great Britain and Ireland are collaborating with JSTOR to digitize, preserve and extend access to Journal of the Royal Asiatic Society of Great Britain and Ireland.

http://www.jstor.org

This content downloaded from 128.103.149.52 on Sun, 25 Aug 2013 14:23:52 PM All use subject to JSTOR Terms and Conditions

REVIEWS OF BOOKS tion and values between

399

and central "High" by this book.

research. If popular them needs a great deal more culture was black of a very wide swathe of grey is confirmed culture was white, the existence

From the erudite and thought-provoking introductory chapters, through the main body of this is a and Prospects" summary of "Problems chapters on specific topics, to the concluding in the set and the is not a weak paper work of high scholarship and great interest. There a book to match. It may not be cheap but it most has produced is good certainly publisher value. Hugh D. R. Baker

SUFISM AND TAOISM: A COMPARATIVE STUDY OF KEY PHILOSOPHICAL CONCEPTS. By TOSHIHIKO of California etc., University Press, 1984. ?23.00. viii,493. Berkeley IzuTSU.pp. written when at the This the author was Islamic Philosophy work, important teaching was first published in two separate volumes Institute of Islamic Studies of McGill University, in 1966-1967 of Cultural Keio University, and Linguistic Studies, by the Institute Tokyo, in Sufism and Taoism: entitled A Comparative Ibn Study of Key Philosophical Concepts 'Arabiand Lao-tz? Chuang-tz?. it into galley proofs by 1978 to be published in Tehran. Demand for another edition brought its appearance Iranian events delayed of California Press produced until the University the edition under review. Nasr: "Since this book appeared To quote Seyyed Hossein it has influenced every work on . . . Ibn 'Arab! and metaphysical Sufism in the last fifteen years any cursory study of Sufism will reveal the extent of Izutsu's influence." Dr William C. Chittick, in autumn who published 1975 and spring 1976 a translation of Ibn 'Arab?'s own summary of Fus?s al-Hikam (Naqsh for a good deal of the terminology in the translation I am employed brilliant in European the best work study of Ibn 'Arab!, probably . ." for explaining the intricacies of Ibn 'Arab?'s doctrine. (Journal languages of the Ibn 'Arab Society, vol. I, p. 33 and note 13, p. 32). Muhyiddin For many to of those whom it will perhaps it chiefly be enough concerns, therefore, announce even if, however as a pearl of that Izutsu's book is once more available, fittingly, high price. The new volume the two original books: each an analytical still contains study of a distinct world view, that of Muhyidd?n Ibn 'Arab? and that of ancient Taoism, separated by a millen nium and a half as well as by linguistic and cultural barriers. The fundamental structure of each A third part A Comparative world view is laid bare rigorously and independently. Reflection takes up only five per cent of the whole book. Dr Izutsu's motive to open a new vista in the domain in this labour has been the desire of as he is, with Henry Corbin, and mysticism, convinced that "a trans comparative philosophy historical dans lam?tahistoire") is "something in the dialogue"("un dialogue urgently needed He believes "the philosophical drive of the human mind is, regard present world situation". al-Fus?s), indebted wrote to T. "... Izutsu's and fundamentally one". Between the two poles places and nations ultimately other types of mysticism), tao and the Perfect Man al-insan the Absolute al-haqql extends a developed system of ontological al-kamillsh?ngj?n, thought. At the outset of the first part the author makes clear that this is not a philologically an analysis of the major exhaustive study of Ibn 'Arab? but essentially ontological concepts which Ibn 'Arab! develops in Fus?s al-Hikam, also on 'Abd al-Razz?q al-Q?sh?nfs drawing on and occasionally those of Qaysari and J?m?. commentary core itself of Ibn 'Arab?'s entire Izutsu finds that "the ontological is sur philosophising less of ages, (shared with

This content downloaded from 128.103.149.52 on Sun, 25 Aug 2013 14:23:52 PM All use subject to JSTOR Terms and Conditions

400

reviews

of

books

it is the different it immovable; prisingly simple and solidly angles from which he considers move at each step a new aspect of the core". He also that constantly and change, revealing refers to "the unusual profundity and fecundity of his (Ibn Arab?'s) which always experience, his thinking. The depth and richness of mystical underlies in his case, demands, experience of expression". multiplicity is explicit that Fus?s al-Hikam Ibn Arab! is a book that was not merely commissioned but is matched also received. This angle of Revelation when Dr Izutsu propounds the hypothesis of the shamanic of the Far Eastern is a philosophical elaboration origin of Taoism ["Taoism type of shamanism".]. ... a vision of Existence view of Taoism to "The world and Sufism represents peculiar 'abnormal' men", for an Ibn 'Arab!, a Lao-tz?, and a Chuang-Tzu it is a product of a purified holds Izutsu "because vision of Existence. it is philosophised spiritual state. "It is an ontology" But it is an extraordinary the underlying vision of Existence is far from because ontology, and Proclus keep themselves fit by inner discip being an ordinary one". (Did not Pythagoras lines to handle and transmit truths difficult of expression?) "Abnormal" may be an unsuitable in this context, if perfect man be the goal and ideal norm. In Islam are combined two word Truths: "the truth based on Intellection" and "the truth based on Revelation" and haqlqah occurs Dr Osman Yahya's shan ah; and in this connection remark, quoted by Izutsu "le destin a voulu placer Ibn Arab? en sa personne, ? la crois?e des chemins pour d?gager, la v?ritable de l'Islam". 2 vols. 1964, Damas, vocation de l'oeuvre dTbn Arabl, (Histoire et classification 18-19.) a case exists for reviewing the uses to which are It seems possible that, for another edition, in view of the difference and "being" and "Being", in "Existence", put the words "existence", between "to exist" and "to be". Etymological offer for "exist" dictionaries the meaning be visible, manifest, take up a position" appear, "emerge, proceed, meanings: (Oxford); "to appear, "come "stand forth, to emerge" forth, arise, be" (Skeat); (Partridge Origins); of this suggests stand forth" that "exist, existents" better existence, (Klein). Awareness "the ten thousand describe from Sh?ng, and the mumkin?t things" or wan wu resulting or Being for pure Being resultant from tajalll; while (or "Being" itself) is more "being" tao and haqq are in question. Dr Izutsu does vary the use of "existence" when appropriate by in some places where it is now being he might the "Existence" consider writing suggested of "Being". substitution are several passages on pages 482, 483, 486 where in lieu of "Existence" There "Being" in the Unity of its unconditional could perhaps be tried out: ". . .the Essence is, in simplicity ... the Absolute Ibn Arab?'s is actus purus, the act view, nothing other than pure Existence, itself of 'existing'." (p. 482). in its true nature is nothing other than "The Reality called the 'Essence at the level of Unity' . . ." Existence pure and simple (p. 482). . . . that this transcendent is not a purely clarifies p. 483. "And Chuang-tzu Nothing in the usual sense of the word; it is a supra-plenitude that, on the contrary, 'nothing' negative as the ultimate as Something that lies at the of Existence ontological ground of everything, source of all existents them exist." and makes Ibn Arab! inconceivable and inapproachable. per se is thus absolutely p. 486. "Existence or 'invisibility' 'concealment' refers to this aspect of Existence by the word ghayb, (sic). In the to this it is hs?an or Mystery for referring that is the most Taoist proper word system, transcendent stage of Existence." absolutely to present his difficult treatise most readably. Dr Izutsu has managed very Michael Scott pp.

This content downloaded from 128.103.149.52 on Sun, 25 Aug 2013 14:23:52 PM All use subject to JSTOR Terms and Conditions