A Feast of Civilizations: The Life and Mind of Toshihiko Izutsu

2024/11/13

"Empathy": A Profile of Prime Minister Anwar Ibrahim

Nobuto Yamamoto (Professor, Keio University Faculty of Law)

On the morning of Friday, May 24, 2024, the 10th Prime Minister of Malaysia, Mr. Anwar Ibrahim, visited the hill of Mita. It was the first time in 20 years that a Malaysian Prime Minister had visited the Juku, and this occasion was the Toshihiko Izutsu Memorial Lecture. The title of his lecture was "A Feast of Civilizations: The Life and Mind of Toshihiko Izutsu." He spoke passionately for over 40 minutes with expressive gestures. He frequently deviated from his prepared manuscript to speak directly to the audience, who listened intently to his lecture.

Mr. Anwar was born in 1947 in British Malaya, Penang. British Malaya became the Federation of Malaya the following year, the independent Federation of Malaya in 1957, and Malaysia in 1963. His parents were active members of the United Malays National Organisation (UMNO), the core of the ruling coalition. Inheriting their genes, Mr. Anwar immersed himself in student movements during his sensitive high school and university years, driven by an awareness of economic disparities in society and a critique of liberal ideologies lacking moral foundations. At the core of his political thought is the realization of a balance between socio-economic modernization and Islamic morality (Islamic democracy).

Mr. Anwar's life has been full of ups and downs. From the 1970s until 1997, he was on a meteoric rise, but policy conflicts regarding the 1997 Asian financial crisis during his time as Deputy Prime Minister (while also serving as Finance Minister) changed his political life completely. Mr. Anwar has been an Islamic civil activist, various cabinet ministers (1983–93), Deputy Prime Minister (1993–98), a prisoner, and an opposition leader (2008–15, 2020–22). In Malaysia's 2018 general election, the de facto one-party dominant system of UMNO (electoral authoritarianism) that had continued since independence collapsed, and the first change of government in history was realized. Malaysia entered an era of democratization (democratization through elections). Four years later, in the 2022 general election, the multi-ethnic reformist coalition led by Mr. Anwar won, and he was inaugurated as the 10th Prime Minister.

For several years before returning to the political stage in 2006, Mr. Anwar was forced into prison life after being caught in political strife. As mentioned in his lecture, during that time he read voraciously across various subjects from both East and West. Since resuming political activities, he has consistently referred to the concept of a "sustainable humane economy" in lectures, political speeches, and dialogues both at home and abroad, advocating for the necessity of its realization. This concept encapsulates his personal journey, ideological endeavors, and political priorities.

It was also in prison that Mr. Anwar encountered the works of Toshihiko Izutsu. Izutsu was a Professor Emeritus of Keio University and a world-renowned philosopher, linguist, and Islamic scholar. He was fluent in over 30 languages and authored many works not only in Japanese but also in English. Among them, his Japanese translation of the Quran, the holy scripture of Islam, is praised internationally as a feat that is not only linguistically accurate but also understands the essence of Islam.

Izutsu was a philosopher of contemplation who attempted to transcend differences in religion and faith through academic endeavor. While reading Izutsu's works, Mr. Anwar encountered a concept that moved his heart: the concept of "empathy." Using "empathy," Izutsu aimed for a dialogue between Eastern and Western philosophy. Encountering the "empathy" of Izutsu, a philosopher from a foreign land, Mr. Anwar resonated with it.

Indeed, empathy was the core message of this lecture. Mr. Anwar emphasized that empathy is a crucial concept for a world in turmoil. The 21st-century world is plagued by constant conflict over different faiths, ethnicities, and political beliefs. According to him, the growing division and intolerance toward others in the world occur because face-to-face dialogue is not established. Therefore, he repeatedly emphasized the importance of dialogue based on empathy. He concluded his lecture powerfully by stating that we need to inherit Izutsu's legacy and make efforts to empathize and continue dialogue.

After the lecture, Mr. Anwar took time for dialogue with students, even exceeding the scheduled time. There, one could catch a glimpse of his way of life—listening to, empathizing with, and engaging in dialogue with the words of students (the youth).

(Lecture transcript by Prime Minister Anwar starts from page 2)

Distinguished guests, and everyone in attendance.

It is a profound honor and I am deeply grateful to be here today at Keio University, a leader of intellect and innovation in Japan.

Today, we honor the life and work of an extraordinary scholar. His achievements transcended cultural and intellectual boundaries, leaving an indelible mark on the landscape of global scholarship, intellect, and philosophy.

In fact, the contributions Toshihiko Izutsu left to the worlds of intellect, theology, and philosophy are so vast, immense, and diverse that it would be quite absurd to try to pick out a few as the most important. This is because Izutsu's works are so closely intertwined that if one were to separate and categorize them narrowly, it would almost inevitably be arbitrary.

However, despite these points to keep in mind, one must start somewhere. First, allow me to begin this talk with Izutsu's remarkable achievement: the Japanese translation of the Holy Quran. This translation is a great work of unparalleled excellence and serves as a testament to his profound linguistic ability, the depth of his erudition and intellect, and undoubtedly, the perseverance of his dedication.

The task of translating the Quran is daunting because the Quran possesses complex linguistic, theological, philosophical, spiritual, and mystical dimensions. For Muslims, the Quran is not merely a text but a divine revelation in its supreme form. The Quran contains layers of meaning deeply rooted in the historical and cultural environment of the 7th-century Arabian Peninsula, yet it is also not limited by any time or place.

Given this, Izutsu's approach to translation was able to encompass more than just the conversion of Arabic words into Japanese. Here, it may be useful to recall the late German philosopher and cultural critic Walter Benjamin (1892–1940) and his now-legendary words on translation. According to him:

A real translation is transparent; it does not cover the original, does not block its light, but allows the pure language, as though reinforced by its own medium, to shine upon the original all the more fully.*1

I believe that Izutsu was able to capture the essence and semantic nuances of the original text in that way, which was due to his mastery of both the Arabic language and Islamic tradition, as well as other related Semitic languages. The task [above] requires a profound empathy for and total submission to the original work if one is to be faithful not only to the literal meaning of the Quran but also to its spirit.

By translating the Quran into Japanese, Izutsu made it possible for Japanese speakers to access this sacred text. In the process, he fostered a great deal of cross-cultural understanding. This work demonstrates his dedication to bridging cultural and linguistic divides by enabling a deeper understanding of Islamic thought within a Japanese context. By showing the universal significance and immeasurable depth of the Quran, his efforts have made a meaningful contribution to the academic field of Islamic studies.

In "God and Man in the Koran: Semantics of the Koranic Weltanschauung" (translated by Toshiharu Niko, Keio University Press, 2017), Izutsu attempted a wide-ranging exploration of the semantic structure of the Quranic worldview (Weltanschauung). Izutsu's main argument centers on the premise that the Quran, through the medium of language, creates a unique worldview by producing an internal fabric of meaning and semantic structure that elucidates man's relationship with God. According to Izutsu, it becomes impossible to grasp the Islamic worldview if one fails to recognize and understand [its] semantic structure.

Recasting and reconstructing this Islamic way of looking at the world—the Islamic worldview—is an undertaking that should also be viewed in light of his other work on Quranic studies, "Ethico-Religious Concepts in the Qur’ān." What Izutsu argued in that work is as follows: Through the Quran, God commands humans to act according to an ethical way of life filled with Islamic moral codes, which are integrated into religious duties as being in the same field of meaning as clear dedication. In other words, ethics, morality, and religion are inseparable from one another.

Therefore, Islam emerged as a religion of revolutionary significance against the tribal norms, laws, and culture of the 7th-century Arabian Peninsula, bringing about an extremely sharp, rapid, and sweeping religious reform. For example, Islam introduced the policy of "Zakat," which established a normalized system of almsgiving in the field of social security, and this is regarded as a precursor to comprehensive state welfare policies. Similarly, changes were brought to family structures to include women's rights, which was in opposition to a society that was overall male-dominated and where women were treated like household property. Furthermore, there was a fundamental change: the condemnation of the privileges of noble rule in favor of means toward creating a more egalitarian society.

A characteristic of Izutsu's monumental and significant Quranic studies is his mastery of semantic analysis, which involves the elucidation of word structures and usage through an approach that is both profound and innovative. In particular, being a polyglot strengthened his position by providing him with the necessary means to study the literature of various religions simultaneously in their original languages.

As Izutsu considers it, the Quran speaks to us in several linguistic binaries, each positioned at opposite poles, clearly indicating the relationship between God and man. For example, there is the binary connection between "guidance" (hidāya)*2 and "straying" (ḍalāla). Under God's command, these words and many other binary terms define the existential conditions under which God's creatures continue to live or exist. If I may be so bold as to add to Izutsu's commentary, I could point out the following: language, or lisān—which literally means "tongue"—is a key to [elucidating] the institution of prophecy in the Quranic semantic paradigm, as revealed in verse 4 of the "Chapter of Ibrahim"*3. (See the figure above for the original Arabic text of the Quran quoted by Mr. Anwar)

We sent not an apostle except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.*4

"...leaves straying those whom He pleases and guides whom He pleases" is an example of the classical binaries mentioned earlier, demonstrating the semantic scheme that Izutsu so brilliantly elucidated.

This leads to the question of free will and choice in the ethical and moral dimensions of human action, and the aforementioned passage clarifies that whether a human is guided to the right path or enters the path of straying depends entirely on God's will.

Izutsu examines this conundrum by juxtaposing it with the background of the relationship of balance and tension between faith (īmān) and unfaith (kufr). Then, Izutsu goes beyond the limits of legality and ethics to present an even vaster cosmic balance. That cosmic balance assumes that [human] free will continues to submit to and serve God's will, and that this submission and service is a manifestation of the human being's coordination with its Creator.

Izutsu's intellectual contributions extend far beyond Islamic studies. His work in comparative thought finds relationships between Islamic thought and other global traditions, highlighting and bringing light to the universal human quest for meaning and understanding. By engaging with diverse philosophical and religious perspectives, Izutsu showed us that the study of one culture or tradition can shed light on the broader human experience, revealing the common threads that bind us all.

At the heart of Izutsu's approach is his doctrine of empathy in the study of religions. Izutsu advocated for an empathetic viewpoint, encouraging scholars to understand religious texts from within their own conceptual frameworks. In doing so, he paved the way for a more nuanced and respectful approach to intercultural dialogue.

Relating the above*5 to the current world as a practical matter, without empathy, prejudice and distrust grow among people of different faiths, which, if left unchecked, lead to hostility and mutual phobias. This lack of empathy, when combined with other factors such as politics and ethnocentrism, causes, for example, Islamophobia.

This [indispensable] lens of empathy is particularly important in multi-cultural societies like Malaysia, where diverse religious and cultural communities coexist. What an empathetic approach demands is not just tolerance, but understanding and compassion. These are essential for fostering a harmonious and peaceful society. Empathy requires us to listen to, learn from, and understand other religions from the perspective of those who profess that faith.

Unfortunately, we are confronted by people who creep in and pose challenges, such as religious scholars and opportunistic politicians, who are sowing seeds of doubt and discord. The result can be seen in the emergence of groups of elites who completely reject religion and wave the flag of secularism instead.

In both the United States and Europe, this manifests in terrifyingly insidious activities against those who practice their religion in visible ways, such as Muslims, denying them the right to observe the constraints set by their religion. Politicians seize such opportunities [to impose secularism] by condoning discrimination and atrocities directed at minorities in their own countries.

It is my belief that in Japan, there is a great deal of empathy regarding the study of Buddhism and Christianity together, as shown by the level and frequency of dialogue, but in the case of the approach to Islam, there seems to be a regrettable lack of empathy.

For this reason, I praise your university and am deeply grateful for inviting me to give this memorial lecture. In my humble opinion, if we are to remain faithful to the norms and noble example shown by Izutsu, there should be a greater dialogue between Muslims on one side and Buddhists and Christians on the other.

My country, Malaysia, just hosted the first meeting of an international conference of religious leaders earlier this month. Religious figures and intellectuals from all over the world participated in that conference to achieve greater religious understanding and intercultural dialogue.

If we are faithful to the quest [for dialogue] advocated by Izutsu, empathy is self-evident in Islam, as commanded in the concept of rahmatan lil 'alamīn (mercy to all creation) and the message of peace. As prescribed in the Quran and Sunnah, it is the duty of a Muslim to treat other religions with empathy in order to promote and maintain social harmony. However, empathy must work reciprocally.

Just as it is essential for Muslims to understand and have compassion for other religions, it is equally necessary for Buddhists, Christians, Hindus, and followers of other religions to have similar empathy for Islam.

Therefore, if the fruits of such an approach are to actually ripen, religious leaders are charged with the duty to convey the message of mutual empathy across the vast domains of faith. Realizing ideals in a world full of challenging tasks will serve to validate Izutsu's teachings.

The call for empathy may not be a very easy or convenient approach in a world where populism and far-right ethnic or religious extremism prevail, especially for politicians seeking re-election. We see this all over the world, particularly in Europe and the United States. For this reason, the need for intercultural dialogue has become a more urgent task than ever before.

In this regard, Izutsu's "Sufism and Taoism: A Comparative Study of Key Philosophical Concepts" (translated by Toshiharu Niko, Keio University Press, 2019) serves as a good illustration of such quest and dedication. By examining the metaphysical and mystical systems of thought in Sufism and Taoism, Izutsu found shared characteristics and patterns [between the two thoughts] despite the lack of historical connections. This work clearly demonstrates the hidden potential for dialogue across history and opens new doors toward the study of comparative philosophy and comparative mysticism.

Regarding comparative religious studies, detractors tended to look for differences [between religions], while supporters sought commonalities. The latter approach can only be achieved with empathy. In "Sufism and Taoism," he calls this "sympathetic intention."

Izutsu explored the epistemological paradigms and ontological structures in the works of Ibn ‘Arabī (1165–1240) and the Taoists Lao-tzu (dates unknown) and Chuang-tzu (dates unknown), bringing to light deep similarities between them. Both Sufism and Taoism are founded on concepts such as The Absolute Man and The Perfect Man, which shows that it is possible for different cultures to reach [common] profound truths at a metaphysical level while following their own unique journeys. This comparative analysis sheds strong light on and demonstrates the universal aspects of human spirituality and the shared quest for understanding ultimate reality. So, what exactly is that "reality"?

At this very important moment, it would be useful to quote from that great work.

But according to Ibn 'Arabi, that kind of 'reality' is not reality in the true sense of the word. In other words, such things are not 'being' (wujūd) as it is. Just as the sense of reality of the manifested things in the phenomenal world is not understood by those who sleep and dream of them, as long as one lives in this phenomenal world, the metaphysical sense of reality of 'being' is not understood.*6

Regarding the concept of the Perfect Man, Izutsu states the following:

Although the same ontological 'comprehensiveness' is naturally inherent in everyone, not everyone is equally aware of their own 'comprehensiveness.' They become aware of this with varying degrees of difference, from the highest degree of clarity, which is very close to the state in which God 'consciously' perceives His own 'Names' and 'Attributes,' to the lowest degree of clarity, which is virtually indistinguishable from total turbidity. Only in the highest degree of clarity does the human heart play the role of a 'polished mirror.' Only with the highest degree of clarity can a 'human' exist as a Perfect Man. This is the point of this entire problem.*7

Also, in paying tribute to Toshihiko Izutsu, let us reflect on the fact that dialogue between civilizations is a matter of extreme urgency in this increasingly divided world. Now, anti-enlightenment, bigotry, and intolerance are flourishing, posing threats that divide society and undermine world peace. By promoting empathy, [mutual] understanding, and respect, we can bridge the gaps between diverse cultures, religions, and nations against the forces that drive division.

Furthermore, we must foster an international society enlightened by knowledge and filled with empathy—one that can set its sights beyond current differences to recognize our shared humanity. By doing so, we can create a world where cooperation and mutual respect prevail. This dialogue [we advocate] is not intended to erase our unique individual identities, but to celebrate them as part of creating a rich, diverse, and interconnected human experience.

Now, distinguished guests, and everyone in attendance.

Keio University's rich history of promoting creative and influential academic activities provides the perfect stage to honor and further develop Izutsu's legacy. By pushing the boundaries of knowledge further [into the distance] and nurturing scholars who contribute to the improvement of society, Keio University continues to honor the vision of its founder and the ideals that produced Izutsu's groundbreaking work.

As we reflect on the landscape of current international affairs, Izutsu's emphasis on empathy and dialogue takes on even greater importance. In a world full of division and misunderstanding, Izutsu's approach not only bridges cultural differences but also provides a countermeasure to temper and improve the uncontrolled pursuit of material gain and wealth.

In a world lacking compassion and humanity, where hearts are no longer turned toward various values, and where intellectual inquiry becomes an exceptional act rather than the rule, society is deprived of its moral compass, and its destination becomes disillusionment, cynicism, skepticism, and anxiety.

In returning glory to the life and work of Toshihiko Izutsu, let us gain the power of the spirit by being inspired by his unwavering intellectual rigor, his dedication to intercultural understanding, and the power of words and empathy, and perhaps most importantly, his dedication to the excellence of ethics and morality. Furthermore, let us advance Izutsu's legacy by seeking the knowledge that binds us together, engaging in meaningful dialogue across various boundaries, and working tirelessly to build a world where [mutual] understanding and empathy achieve a great victory over division and intolerance.

Izutsu's life and mind are indeed a feast of civilizations—an example of how the harmonious blending of diverse intellectual traditions can enrich our understanding of ourselves and each other.

As we praise his legacy and continue to explore the achievements of scholars like him, let us remember that the pursuit of knowledge is not an end in itself, but a means to build a more just, empathetic, and integrated world. Let us return glory to Izutsu's memory—by accepting his spirit of empathy and seeking to understand before wanting to be understood, and by striving to create a future where the light of wisdom and compassion dispels the darkness of ignorance and hatred.

Thank you for your attention.

(Translator's Note: Translated here is the lecture titled "A Feast of Civilizations: The Life and Mind of Toshihiko Izutsu" given by Malaysian Prime Minister Anwar Ibrahim on the occasion of his visit to Keio University Mita Campus on May 24, 2024. Regarding the word "Feast" in the title, I have translated it here as "Shukusai" (Festival/Celebration), retaining its religious connotations.

The original manuscript has no chapter or section divisions, continuing only with line breaks between paragraphs, but for the convenience of the reader, the translator has tentatively divided it into four sections based on the content. Briefly indicating the content of each section: I. Introduction, II. What Izutsu attempted and achieved in Quranic studies, III. Izutsu's doctrine of "empathy," and IV. In place of a conclusion.

Mr. Anwar's English is a masterpiece of expression using a rich vocabulary. In translating it, I have attempted a supplementary translation, sometimes omitting words or expressions and sometimes adding Japanese expressions not in the original, so that the meaning is conveyed simply in Japanese. Some of these are shown in brackets [ ]. I have also added Latin script notation for the names of thinkers mentioned by Mr. Anwar and noted their birth and death years. However, for Lao-tzu and Chuang-tzu, the Latin script notation follows Mr. Anwar's notation. Since their birth and death years are subject to various theories and difficult to determine, I have noted them as "dates unknown." Furthermore, professional diacritics have been omitted from Arabic words and phrases transliterated into Latin script in the original text, but here I have re-notated them primarily based on the Library of Congress system (ALA-LC Romanization Tables-Arabic 2012 Version)—though some follow the translator's own method. For the proofreading of the translation, I am indebted to Ms. Yumi Ishimaru (Part-time Lecturer, The Keio Institute of Cultural and Linguistic Studies) and Mr. Taijun Toyoda (JSPS P.D. [Waseda University]). I also consulted Mr. Junichi Ono (Associate Professor, Jichi Medical University School of Medicine) regarding the translation of Toshihiko Izutsu's special terminology and concepts. I would like to record my deep gratitude. Needless to say, if there are any mistakes or ambiguities in the translation, they are the responsibility of the translator. Finally, I would like to express my heartfelt thanks to Professor Nobuto Yamamoto (Professor, Keio University Faculty of Law) for contributing a wonderful preface despite his busy schedule. [Shin Nomoto])

【Notes】

*1 The original text is "True translation is transparent, it does not obscure the original, does not stand in its light, but allows pure language, as if strengthened by its own medium, to shine even more fully on the original." It is not clarified in the text which English translation Mr. Anwar used. The corresponding passage in Benjamin's original German can be found, for example, in the following edition: Walter Benjamin, "Die Aufgabe des Übersetzer," in Walter Benjamin, Gesammelte Schriften VI. 1, hrsg. Tillman Rexroth (Frankfurt am Main: Suhrkamp Verlag, 1980), 18. An example of an English translation can be found in: W. Benjamin, "The Task of the Translator," in Walter Benjamin, Selected Writings, vol. 1, 1913-1926, ed. Marcus Bullock and Michael W. Jennings (Cambridge, Mass./London, England: The Belknap Press of Harvard University Press, 1999), 260. Japanese translations include, for example: Walter Benjamin, "Honyakusha no Kadai," in Boryoku Hihanron Ta Juppen: Benjamin no Shigoto I, edited and translated by Osamu Nomura (Iwanami Shoten [Iwanami Bunko], 1994), p. 86.

*2 Mr. Anwar spells it "hadaya."

*3 Quran Chapter 14. Ibrahim is Abraham in Arabic.

*4 Toshihiko Izutsu, trans., "Koran" Vol. 2 (Iwanami Bunko, 1964; revised edition 2009), p. 66.

*5 "The above" (this): Refers to the intercultural dialogue, especially centered on interreligious dialogue, mentioned in the previous paragraph.

*6 Toshihiko Izutsu, "Sufism and Taoism: A Comparative Study of Key Philosophical Concepts" Vol. 1, translated by Toshiharu Niko, p. 13 (English original: T. Izutsu, Sufism and Taoism: A Comparative Study of Key Philosophical Concepts, Tokyo: Iwanami Publishers, 1983, p. 7). Note that the bold emphasis in part of the quoted text is by the quoter, Mr. Anwar, and has been retained in the translation.

*7 Toshihiko Izutsu, op. cit., pp. 340–341 (English original: T. Izutsu, Ibid., p. 247). For the bold emphasis in part of the quoted text, see the previous note.