“Bernard Shaw” by Salama Moussa
Historical and Cultural Context
Delayed Publication for Political Reasons: Salama Moussa wrote this book toward the end of his life but hesitated to publish it due to the dominance of conservative and monarchist forces in Egypt before the 1952 revolution. After the revolution, with progressive currents on the rise, he considered the climate suitable and published it in 1957.
An Enlightenment Project: The book represents an effort to introduce socialist and rationalist ideas into the Arab world through the thought of George Bernard Shaw, whom Moussa regarded as a model of the revolutionary intellectual.
Moussa’s Method in Presenting Shaw
Biography as a Mirror of Ideas: Moussa traces Shaw’s life from his troubled childhood (his mother, a fractured family) to his impoverished youth in London, showing how these experiences shaped his philosophy.
Intellectual Transformation in His Twenties: Moussa emphasizes that Shaw devoured “an unimaginable variety of sciences and literatures” between the ages of 20 and 30, sharpening his character as a socialist thinker.
Timeline of Shaw’s Intellectual Development:
| Period | Achievements | Influences |
|---|---|---|
| 1875–1885 | Intensive reading in science and religion | Formation of intellectual identity |
| 1885–1900 | Activity in the Fabian Society | Development of gradualist socialism |
| After 1900 | Political plays | Critique of capitalism and empire |
Philosophical Foundations of Shaw’s Thought
Critique of Capitalism: Shaw saw capitalism as “a system that steals the efforts of the poor to make the rich richer.”
The “Superman” Idea: Shaw reinterpreted Nietzsche’s concept, linking it to a human being capable of transcending animal instincts in favor of creativity and rational ethics.
Shaw and the Arab World: A Critical Orientalist Perspective
On Empire: The book underscores Shaw’s protest against the 1906 Denshawai massacre in Egypt, where he mocked Britain’s claims of “civilizing” mission.
On Islam: After meeting “Lawrence of Arabia” in 1922, Shaw began studying Islam, finding it a practical faith aligned with his socialism—a theme reflected in plays like The Black Girl in Search of God (1923).
On Zionism: Moussa cites Shaw’s ridicule of the Balfour Declaration, which he described as a “colonial fraud.”
Literature as a Tool for Social Change
Educational Theater: Shaw believed theater should be “a platform for ideas, not the pastime of the wealthy.” Moussa examines plays like Saint Joan, which dramatize the clash between progressive thought and tradition.
Style and Language: Moussa admired Shaw’s mastery of satire—“humor as a sword”—to critique society, a technique Moussa himself adopted in his journalism.
Shaw’s Influence on Salama Moussa
Personal Encounter: While in London (1906–1909), Moussa joined the Fabian Society and met Shaw, who became a guiding intellectual figure for him.
Intellectual Adoption: Moussa embraced Shaw’s ideas in several ways:
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Advocating socialism as the first Egyptian to publicly promote it.
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Embracing rationalism and science over superstition.
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Defending women’s liberation (as in his book Woman Is Not a Man’s Toy).
Disagreements: Despite his admiration, Moussa criticized Shaw’s more extreme positions, such as his rejection of marriage and his Nietzschean “superman” ideal.
Critical Reception and Intellectual Legacy
Reactions to Publication: The book provoked conservative backlash but became a reference point for progressive intellectuals, including Nobel laureate Naguib Mahfouz, a student of Moussa’s.
Shaw’s Framework as Read by Moussa:
| Concept | Shaw’s View | Application in the Arab World |
|---|---|---|
| Socialism | Gradual reform through education | Combating rural feudalism in Egypt |
| Rationalism | Dismantling religious superstition | Critique of Al-Azhar’s intellectual stagnation |
| Art of Living | Balancing matter and spirit | Developing the idea of “self-education” |
Contemporary Significance: The book captures a pivotal moment in Arab intellectual history, with Moussa using Shaw as a “bridge” between Eastern tradition and Western modernity.
Bernard Shaw as a Symbol of Creative Rebellion
Moussa saw Shaw as a comprehensive thinker who refused to be bound by rigid ideologies, blending art, philosophy, and social struggle. The book is not just Shaw’s biography—it is also Moussa’s manifesto, calling for:
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Liberation of the Arab mind from “the captivity of tradition.”
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Building an Arab socialism adapted to Eastern conditions rather than copied from the West.
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Recognizing literature as a weapon of liberation (Moussa: “The pen is the only tool of change that never breaks”).
Ultimately, the book stands as a testament to the courage of a thinker who saw in Shaw “a beacon lighting the path for societies in search of their salvation.”
For the original summary in Arabic
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