Martin Buber (1878-1965)
Martin
Mordechai Buber was a prolific author, scholar, literary translator, and
political activist whose writings—mostly in German and Hebrew—ranged from
Jewish mysticism to social philosophy, biblical studies, religious
phenomenology, philosophical anthropology, education, politics, and art. (Zank,
M. & Braiterman, Z., 2014). He was a prominent twentieth century
philosopher, religious thinker, political activist and educator. Born in
Vienna, Austria in February 8, 1878, where he spent most of his life in Germany
and Israel, writing in German and Hebrew. When he was three, his mother deserted him, and
his paternal grandparents raised him in Lemberg until the age of fourteen,
after which he moved to his father’s estate in Bukovina. Buber would only
see his mother once more, when he was in his early thirties. This encounter he
described as a “mismeeting” that helped teach him the meaning of genuine
meeting. (Scott,
S., 2014)
He studied
philosophy and art history at the University of Vienna, Leipzig, Berlin and
Zurich. (Cruz, 1995). He is best known for his
book, Ich und Du (I and Thou), which
distinguishes between “I-Thou” and “I-It” modes of existence. Buber often
characterized as an existentialist philosopher, but he rejected the label,
contrasting his emphasis on the whole person and “dialogic” intersubjectivity
with existentialist emphasis on “monologic” self-consciousness. In his
essays, he defines man as the being who faces an “other” and constructs a world
from the dual acts of distancing and relating. (Scott, S., 2014) He is best known as
"the philosopher of dialogue”. But he also was a gifted linguist and
educational theorist. Indeed, he ranked among the most dedicated humanists and
enlightened teachers of all time. After his retirement
from Hebrew University in Jerusalem, Buber went on tours mostly in U.S. and
Europe lecturing and joining dialogues on philosophy, education, and
psychotherapy. As an educator Buber was tirelessly active for almost sixty
years. He also enjoyed a sixty-year marriage, although he kept his personal
life to himself. (Nguyen, 2014)
Buber was also the
founder of Zoonism where he was the “respected and literate voice of German
Jewry”. (Cruz, 1995). Buber promoted Jewish cultural renewal
through his study of Hasidic Judaism. He recorded and translated Hasidic
legends and anecdotes, translated the Bible from Hebrew into German in
collaboration with Franz Rosenzweig, and wrote numerous religious and Biblical
studies. He advocated a bi-national Israeli-Palestinian state and argued for
the renewal of society through decentralized, communitarian socialism. The
leading Jewish adult education specialist in Germany in the 1930s, he developed
a philosophy of education based on addressing the whole person through
education of character, and directed the creation of Jewish education centers
in Germany and teacher-training centers in Israel. (Scott, S., 2014)
There are certain
philosophers who, in a way, influenced him to formulate his concept. He got his
God-man relationship from Soren Kierkegaard, where he said that the man who appropriates
and affirms his relationship with God in faith becomes what he really is.
(Buber, 1994). Belief is a relation of life to what is believed, a relation of
life which includes all life. Martin Heidegger influenced Buber when he
emphasized that man can attain his wholeness not by relating to himself but in
relating to “another self.” This another self may be just as conditioned and
limited as he is, yet in being together, the unlimited and the unconditioned is
experienced. (Buber, 1947).
Ludwig Feuerbach, on the other hand, said that man
is situated not in his individual self, but in his relationship towards others.
This influenced Buber to focus on philosophical anthropology, which is for him,
“the study of the wholeness of man.” (Wood, 1969) And he studied specifically
the relation of man to his “Thou.”
Theory
of Dialogue
The fundamental fact of
human existence is man to man. Human existence is defined by the way in which
we engage in dialogue with each other, with the world and with God. (Buber, 2000) The heart of Buber's
philosophy might be considered to be in his conception of dialogue. In an ordinary sense, dialogue is often
thought to be a situation where two people talk to each
other. For Buber (1965) dialogue is a kind of movement—an essential action (i.e., the action of turning towards the other
in his particularity, not
necessarily in the physical sense, but rather in the spiritual (or in his response to the other).
For Buber, it was important to understand the distinction
between two different types of human existence “what one’s reality is” as
opposed to “the image of what one wishes to be, for the main obstacle to dialogue is the
duality of “being” (Sein) and
“seeming” (Schein). Seeming is
the essential cowardice of man, the lying that frequently occurs in
self-presentation when one seeks to communicate an image and make a certain
impression (Buber,1957). Buber (1965) distinguished three types of dialogue: genuine,
technical, and disguise.
In genuine dialogue,
whether it is spoken or silent, each of the participants really has in mind the
other or others in their present and particular being and turns to them with
the intention of establishing a living mutual relation between them. The essence of dialogue is "not that you are to
answer but that you are able (Clark Winright, 1991). In the
characteristic manner of true dialogue, the I does not demand or order that the
other respond to him. Rather,
the critical factor of the dialogic relation
is that the other has achieved the "ability" to respond to or
to answer the I. Inanimate objects are seen as "able" to sensibly
affect and/or penetrate the awareness of human subjects. Once viewed by such a
subject as a being, an object becomes capable of further response and a dialogic relationship is established,
even if no word is ever spoken. Genuine
dialogue, no matter whether spoken or silent where each of the participants
really has in mind the other or others in their present or particular being and turns to them with the intention
of establishing a living mutual relation between himself and them. (Buber,1965)
Technical dialogue is a
product of modern times. This dialogue is prompted "solely by the need of
objective understanding. The purpose of this dialogue is communication of
technical particulars between two persons, necessary to achieve working
agreement or compromise. (Buber, 1965). For example, when an architect
discusses the specifics of a blueprint with a construction worker for the
purpose of coming to some sort of understanding about the building project,
technical dialogue occurs. There are some similarities in the structure of
genuine dialogue and technical
dialogue, however, the purpose of technical dialogue is focused upon the
critical exchange of information rather than upon establishing a spiritual
relation.
3Monologue disguised as dialogue, in which two men, meeting in space, speak
each with himself in strangely tortuous and circuitous ways and yet imagine
they have escaped the torment of being thrown back on their own resources. Monologue, as described by Buber (1965), also has a
"basic movement".
If turning toward the other is
the basic movement of genuine dialogue, then one might assume "turning
away" to be the basic movement of monologue.
The meeting involved in genuine dialogue is rare, and is, in a
real sense, a meeting of souls. The life of dialogue involves “the turning
towards the other” (Buber, 1965). Technical dialogue is driven by the need to
understand something and need not engage the soul. Monologue, a distorted form
of dialogue, is what happens most of the time. Words are stated, but there is
little or no connection. This reflects Piaget’s (1995) notion of egocentric
speech in which people find it cognitively difficult to keep in mind their own
perspective, let alone another person’s view while they are talking. Instead,
they rely on their own view. Hewes (1986) provided eloquent examples of
egocentric speech at cocktail parties. Individuals tend to follow the basic
conventions of dialogue including turn-taking and the use of trite
acknowledgments of another person’s statements. Yet, the meaningful dialogue of
a normal conversation is missing because collective monologues are used.
Diminished cognitive capacity prevents people from integrating both halves of a
conversation and they rely on their own half in order to demonstrate at a minimum, that they can articulate their own
point of view well. Furthermore, Hewes (1986) noted that “It is
difficult formulating your own thoughts while attempting to manage the flow of
conversation with full consideration of the other’s contributions to it”.
Martin
Buber’s most influential philosophic work, I-Thou (2000) designate two
basic modes of existence: I-Thou” (Ich-Du) and “I-It”
(Ich-Es)
1. I–Thou is a relation of subject-to-subject. In the I–Thou relationship, people are aware
of each other as having a unity of being and you see yourself and others as
whole persons who can-not be reduced to characterizations. In the I–Thou relationship, people do not
perceive each other as consisting of specific, isolated qualities, but engage
in a dialogue involving each other’s whole being. The “I-Thou” relation is the pure encounter of one whole unique
entity with another in such a way that the other is known without being
subsumed under a universal.. “I-Thou” relation participates in the dynamic, living process of an
“other”. Man's dialogue brings him into the
"between man and man,” but also into the "between man and God."
For God is the Eternal Thou in whom "the extended lines of relation
meet." "Every particular Thou
is a glimpse through to the Eternal Thou; by means of every particular Thou,
the primary word addresses the Eternal Thou." God is the center of the
circle of existence, the apex of the triangle of life.
2. I–It is a relation of subject-to-object. In the I–It relationship human
beings perceive each other as consisting of specific, isolated qualities, and
view themselves as part of a world that consists of things. In I–It
relation-ships, you think of the other person as an object to be labeled,
manipulated, changed, and maneuvered to your own belief. “I-It” relation is driven by categories of “same” and “different”
and focuses on universal definition. An “I-It” relation experiences a
detached thing, fixed in space and time.
Buber
(1965) characterizes “I-Thou” relations as “dialogical” and “I-It” relations as
“monological.” In his essay “Dialogue,”
Buber explains that monologue is not just a turning away from the other but
also a turning back on oneself (Rückbiegung). To
perceive the other as an It is to take them as a classified and hence
predictable and manipulable object that exists only as a part of one’s own
experiences. In contrast, in an “I-Thou” relation both participants exist as
polarities of relation, whose center lies in the between (Zwischen). The “I” of man differs in both modes of
existence. The “I” may be taken as the sum of its inherent attributes and acts,
or it may be taken as a unitary, whole, irreducible being. The “I” of the
“I-It” relation is a self-enclosed, solitary individual (der Einzige) that takes itself as the subject of experience.
The “I” of the “I-Thou” relation is a whole, focused, single person (der Einzelne) that knows itself as subject. In I - Thou,
Buber explains that the self becomes either more fragmentary or more unified
through its relationships to others. This emphasis on intersubjectivity is the
main difference between I-Thou and
Buber’s earlier Daniel: Dialogues on Realization (1965). Like I-Thou, Daniel distinguishes
between two
modes of existence: orienting (Rientierung), which
is a scientific grasp of the world that links experiences, and realization (Verwirklichung), which is immersion in experience that
leads to a state of wholeness.
Buber identifies three spheres of
dialogue which correspond to three types of otherness. We exchange in language, broadly conceived, with
man, transmit below
language with nature, and receive above language with spirit.
That we enter into dialogue with man is easily seen; that we also enter into
dialogue with nature and spirit is less obvious and the most controversial and
misunderstood aspect of I-Thou. However, if we focus on the
“I-Thou” relationship as a meeting of singularities, we can see that if we truly
enter into relation with a tree or cat, for instance, we apprehend it not as a
thing with certain attributes, presenting itself as a concept to be dissected,
but as a singular being, one whole confronting another. Dialogue with spirit is
the most difficult to explicate because Buber uses several different images for
it. At times he describes dialogue with spirit as dialogue with the “eternal
Thou,” which he sometimes calls God, which is eternally “other”. (Scott, S., 2014)
Buber
(2000) summarizes the trappings of I-Thou
and I-It in this way:
Every Thou in
the world is doomed by its nature to become a thing or at least to enter into
thing hood again and again. In the language of objects: everything in the world
can—either before or after it becomes a thing appear to some I as its Thou. But
the language of objects catches only one corner of actual life.
Buber
(2000) continues: “The It is the chrysalis, the Thou the butterfly. Only it is
not always as if these states took turns so neatly; often it is an intricately
entangled series of events that is tortuously dual”. Because life is necessarily lived in a world
of persons and things, every waking moment of man's life he confronts and/or is
confronted by those aspects of reality. He is bombarded by sensory information
demanding his attention. With those persons and/or things which he is able to
single out and focus upon, bestowing his full and undivided attention, he establishes genuine relation. In reaching out toward the inanimate other as Thou rather than It, Buber
(1965) says: ”...when a man draws a lifeless thing into his passionate longing
for dialogue, lending it independence and as It were a soul, then there may
dawn in him the presentiment of a world-wide dialogue”.
Man attains being, Buber posits, only through
transcendence of the attitudes and arguments of subjectivism (i.e., perceiving
the existence of objective reality as a construct of mind) and objectivism
(I.e., perceiving the existence of objective reality as independent of
mind. For Buber, transcendence of these
irreconcilable differences and/or limitations can be found exclusively within
the context of the between. That
is to say, the between (as a
way of knowing reality) exists apart from either view as it represents the
point at which man attains being or true existence (Wood, 1969). However,
unless man consciously confronts the other in his particularity, meeting cannot
take place, subsequently, where there is no genuine meeting, there can be no
dialogue, no between, and therefore, no transcendence of the arguments of
subjectivism and/or objectivism.
Model of Genuine Relationship
All real living is
meeting (Buber, 1965). For Buber encounter has a significance beyond
co-presence and individual growth. He looked for ways in which people could
engage with each other fully – to meet with themselves. Persons and/or things are seen to exist only in
relation to other things and/or persons. We can only grow and develop once we have
learned to live in relation to others, to recognize the possibilities of the
space between us. In common
terminology, the word, "relation," suggests a state of affairs which
in some way connects two separate entities. (Clark Winright, 1991). The very essence of
any existence is this connecting state of relation, which he calls the between (Friedman, 2002.). As Aubrey Hodes (1971)
puts it:
When a human being turns
to another as another, as a particular and specific person to be addressed, and
tries to communicate with him through language or silence, something takes
place between them which is not found elsewhere in nature. Buber called this
meeting between men the sphere of the between.
Relation, as an event or action,
occurs between two entities—between a
person, whose attention is completely turned toward someone or something other
than himself, and another person or thing who/which confronts him in the same
spirit. Buber (2000) posits: “In the beginning is the relation—as the category
of being, as readiness, as a form that reaches out to be filled, as a model of
the soul; the a priori of relation”.
When Buber speaks of
relation, he refers to man's and nature's innate potential to relate. That is,
each man and each thing of nature possess unique characteristics that set them
apart from other persons and things. It is this uniqueness that endows man
and/or thing with the potential to enter into relation. At the point in time
when this confrontation of the other occurs, man enters into relation and thus
comes to exist or to be. "It is solely by virtue of his
power to relate that man is able to live in the spirit" (Buber, 2000). Spirit, or world transcendence occurs only in the
between of man's relation to the
other person or thing. This is not to suggest that spirit is some magical, mystical, elevated state of existence in which man, beyond and
outside of himself, knowingly
escapes or separates himself from the woes of a less fortunate world. While in the spirit of relation,
according to Buber, it would be more accurate to say that man is most genuinely
himself. Accordingly, Buber would hold that man's participation in spirit enlarges and/or delimits his
existence to the point of wholeness. Thus, spirit does not set man apart from his physical environment in
the manner of an ascetic, rather, it creates a bond between the two--a dialogic
bond leading to mutuality of purpose and concerted action. Man is born with the potential to relate to
other persons and things, but he ceases
to genuinely exist in spirit
apart from the actualization of that potential, even though he may be
physically alive. (Clark Winright, 1991)
Relationship exists in the form of dialogue. There
are two kinds of relationships according to Buber: the I-It and the I-Thou
relationships. The I-It relationship is simply monologue. The “I” treats the
other as object, thus results to manipulation and utility. The I-Thou
relationship is what Buber calls the “genuine dialogue,” (Nguyen, 2014)
Authentic human
existence the dialogic life is existence in the I-Thou. The intrinsic value of dialogue lies in its ability to create,
uncover, explore, and develop meaning; to manifest an I-Thou relationship which reveals and affirms self and other;
and to serve as a way of being in and with the world. (Fishbane, 1998)
Buber, in what is considered his most significant
work, I-Thou, first published
in 1923, considers there to be only one genuine relation--that of the I-Thou (subject and subject). Relationships between an I turned-toward a certain other (Thou) is
characterized as brief, but intense meetings or encounters, grounded in mutual respect and appreciation and most
often resulting in genuine dialogue (Friedman,
2002). In this genuine dialogue, a person is not
only conversing with the other, but affirming him as a person. Such true
dialogue is an act of mutual affirmation. It involves the value of trust and
openness to each other (Nguyen, 2014). Buber (2002) emphasizes genuine
dialogues where presence is felt and there is “speech from certainty to
certainty.” He also emphasizes that dialogue includes communication from “one
open-hearted person to another open-hearted person”. Only then, in a spirit of
openness, will dialogue manifest itself. Buber further clarified that even the
in the absence of words, the mere presence of the other marks an expression of
affirmation, and it uplifts one’s self-esteem and self-reliance.
I thou relationship is a relationship characterize
by genuine dialogue. In the analysis of Vu Nguyen (2014) I-Thou relationship is
a kind of relationship covers in as much as human relationships is concerned.
It deals with the relation of man to things, to another man, and to the spirit.
Being, as subject, is being experienced from within, not according to its
object surface, but in itself as unique subsistent, as original center and
source of free initiative. It is in which the “I” relates with a subject, same
as he, only with certain peculiarity, which all actual determination presents
itself as a sort of inexhaustible source.
In the study of Elaine Clark Winright, entitled
Martin Buber's I and thou as model for relationship between artist and visual
artwork stated that the I Thou refers to a relation occurring as between subject and subject. To
become the I of the I-Thou, man
must, in a special sense, turn his attention outward toward some other (i.e., something apart from and
other than himself), rather than inward toward himself. This turning outward is
described by Buber as a sort of opening of oneself before approaching the other as Thou. Buber describes this
event: The relation to the Thou is unmediated....No purpose intervenes between
I and Thou, no greed and no anticipation. For this opening of self or turning
outward to occur, man must first be aware of his own uniqueness-of those
qualities which he possesses that set him distinctly apart from others. When
this occurs, he begins to perceive the world of reality in terms of otherness. Man becomes increasingly aware of
his own uniqueness as he focuses upon the unique characteristics of some other
aspect of his environment or other.
In I-Thou man becomes
whole not in relation to himself but only through a relation to another self.
The formation of the “I” of the “I-Thou” relation takes place in a dialogical
relationship in which each partner is both active and passive and each is
affirmed as a whole being. Only in this relationship is the other truly an
“other”, and only in this encounter can the “I” develop as a whole being. Buber
(2000) maintains that in becoming the I of I-Thou, man cannot
hold anything of himself back, he must confront the Thou with his "whole
being." Withholding some aspect of self or placing it in reserve, destroys
the opening or turning outward process. In that it derives from and signals the
presence of some interfering purpose or intent. As the I of I-Thou turns toward
the other as that which is apart and distinct from itself, a point of meeting
occurs. Meeting refers to the event of becoming I and
Thou, or the point at which the two relate. Buber often uses the word,
encounter, as the synonym of meeting. When the two encounter each other in
their particularity, the resulting mutuality of purpose lays the necessary
groundwork for a genuine or authentic dialogue to occur between the two. One of
the themes that Buber vigorously pursues in his thinking is the concept of
separateness where there is, at the same time, unity. The I-Thou does not
represent a complete merger—in that each of the partners retains his separate
and unique identity as a being or an existent, even as he willingly puts aside
his autonomy of purpose for the sake of relationship. For the partner that
comes from the world of things (i.e., the environment), this means, for
example, that the beauty of a rock confronts a man who attends to it as his
Thou; the man may pick up the rock and admire It more closely, however, the
rock retains its "rock-ness" and the man retains his
"personhood." At the same time, the two have entered into a dialogue
and have achieved a common or mutual purpose. (Clark Winright, 1991).
In love, as a relation
between I-Thou is a subject to subject relation. Like the I- Thou love is not a
relation of subject to object but rather a relation in which both members in
the relationship are subjects and share unity of being. Love is a relation in
which I-Thou share sense of caring, respect, commitment and responsibility.
(Buber, 2002)
I-Thou relationship is not
only a relation between man to mam but also a relationship between man to God.
The ethical response of the I-Thou relationship is central to Buber’s
understanding of God. One of the major themes of the book I – Thou, is that
human life finds its meaningfulness in relationships. All relationships Buber
contends, bring one ultimately into relationship with Eternal Thou. For Buber, God is the “Eternal Thou.” God is
the only Thou which can never become an It. In other words, while relationships
with other people will inevitably have utilitarian elements, in a genuine
relationship with God, God cannot be used as a means towards an end.
In addition, according to
Buber, our relationship with God serves as the foundation for our I-Thou
relationships with all others, and every I-Thou relationship–be it with a
person or thing–involves a meeting with God. God, in a sense, is the unifying
context, the meeting place, for all meaningful human experience. According to
Buber, one encounters God through one’s encounters with other human beings and
the world. “Meet the world with the fullness of your being and you shall meet
God.”
When one encounters the
world in this way, revelation occurs. “God speaks to man in the things and
beings he sends him in life,” Buber wrote. “Man answers through his dealings
with these things and beings.” (Septimus & Beit-Halachmi, 2015)
Conclusion
Human existence is defined
by the way we engage in dialogue with each other, with the world and with
God. The development and nurturance of
genuine dialogical relationships is
central to Buber's philosophy—those occurring between human beings, those
occurring between humans and other entitles, and most importantly, those
occurring between individual humans and God.
Genuine relationship is
only attained through genuine dialogue. Genuine dialogue becomes the revelation
of the sacred in the sphere of the between, in thee meeting of I and Thou. Buber
begins I and Thou, with a reference to what he calls "the twofold nature
of man's world," which, he says, is in harmony with man's "twofold
attitude". Man knows and can address the world of persons and things in
two ways, as subjects and as objects. As a result of the twofold nature of the
world, Buber maintains, there are only two basic or primary words which can be
spoken. These two basic words are actually two word pairs: I-Thou and I-It. These word pairs are basic in the sense that every
utterance of man necessarily revolves around one or the other of the concepts
to which they refer. For I-It relationships, the “It” refers to entities as
discrete objects defined set. Unfortunately, we frequently view people as an
object. Rather than truly making ourselves completely available to them,
understanding them, sharing totally with them, really talking with them, we
observe them or keep them apart of ourselves outside the moment of
relationship. We do so either to protect our vulnerabilities or to get them
respond in some preconceived way or to get something from them. We perceives
the others to be an extension or likeness of himself. We sometimes miss the
uniqueness of the other and instead focuses only on the qualities we identified
as being most like their own. Viewing a relationship as security is another way
of using other for selfish reasons. The man who attempts to relate to provide
himself with security or for the purpose of having the other depend upon him
deactualizes his partner and thwarts all development of the between. I thou in
the other hand is a relationship where we place ourselves completely into a
relationship to truly understand and "be there" with another person,
without masks, pretenses, even without words. Each person comes to such a
relationship without preconditions. The bond thus created enlarges each person,
and each person responds by trying to enhance the other person.
Such I-Thou
relationships are not constant or static. People move in and out of I-It
moments to I-Thou moments. Ironically, attempts to achieve an I-Thou moment
will fail because the process of trying to create an I-Thou relationship
objectifies it and makes it I-It. Even describing the moment objectifies it and
makes it an I-It. The most Buber can do in describing this process is to
encourage us to be available to the possibility of I-Thou moments, to achieve
real dialogue. It can't be described. When you have it, you know it. Buber
maintains that it is possible to have an I-Thou relationship with the world and
the objects in it as well
Buber
then moves from this existential description of personal relating to the
religious experience. For Buber, God is the Eternal Thou. . God is the Thou who
sustains the I-Thou relation eternally. In the I-Thou relation between the
individual and God, there is a unity of being in which the individual can
always find God. In the I-Thou relation, there is no barrier of other relations
which separate the individual from God, and thus the individual can speak
directly to God. Buber contends that the I-Thou relation between the individual
and God is a universal relation which is the foundation for all other
relations. If the individual has a real I-Thou relation with God, then the
individual must have a real I-Thou relation with the world. If the individual has
a real I-Thou relation.
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