Western Philosophy
20th-century philosophy |
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Name
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Birth
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February 8, 1878 (Vienna ,
Austria)
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Death
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June 13 1965 (aged 87) (Jerusalem, Israel)
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School/tradition
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Existentialism
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Main interests
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Ontology
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Notable ideas
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Ich-Du and Ich-Es
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Influences
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Kant, Kierkegaard, Nietzsche, Gustav Landauer
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Influenced
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Paul Tillich, Gershom Scholem, Emil Brunner, Emmanuel Lévinas, Ludwig Binswanger, Iván Böszörményi-Nagy
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Martin Buber (8 February 1878 – 13 June 1965) was an Austrian-Israeli-Jewish philosopher, translator, and
educator, whose work centered on theistic ideals of religious consciousness, interpersonal
relations, and community. Buber's evocative, sometimes poetic writing style has marked the major themes in his work: the
retelling of Hasidic tales, Biblical commentary, and
metaphysical dialogue. A cultural Zionist, Buber
was active in the Jewish and educational communities of Germany and Israel. He was also a staunch supporter of a binational solution in
Palestine, instead of a two-state solution, and
after the establishment of the Jewish state of Israel, of a regional federation of Israel and Arab states. His influence extends
across the humanities, particularly in the fields of social psychology,
social philosophy, and religious
existentialism.
Life and work
Martin (Hebrew name: מָרְדֳּכַי, Mordechai) Buber was born on
February 8 1878 in Vienna into
a Jewish family. His grandfather, Solomon Buber, in whose house in Lemberg (now Lviv, Ukraine) Buber spent much of his
childhood, worked as a renowned scholar in the field of Jewish tradition and
literature. Buber had a multilingual education: the household spoke Yiddish and German, he picked up Hebrew and French in his
childhood, and Polish at secondary school.
In 1892, Buber returned to his father's house in Lemberg. A personal religious crisis led him to break with Jewish
religious customs: he started reading Immanuel Kant,
Søren Kierkegaard, and Friedrich
Nietzsche. The latter two, in particular, inspired him to pursue studies in philosophy. In 1896, Buber went to study in
Vienna (philosophy, art history, German studies,
philology). In 1898, he joined the Zionist movement,
participating in congresses and organizational work. In 1899, while studying in Zürich, Buber met
Paula Winkler (a non-Jewish Zionist writer who later converted to Judaism) from Munich, his future wife.
Approaching Zionism from his own personal viewpoint, Buber disagreed with Theodor Herzl
about the political and cultural direction of Zionism. Herzl envisioned the goal of Zionism in a
nation-state, but did not consider Jewish culture or religion necessary. In contrast, Buber believed the potential of Zionism was
for social and spiritual enrichment. Herzl and Buber would continue, in mutual respect and disagreement, to work towards their
respective goals for the rest of their lives.
In 1902, Buber became the editor of the weekly Die Welt, the central organ of the
Zionist movement. However a year later Buber became involved with the Jewish Hasidism
movement. Buber admired how the Hasidic communities actualized their religion in daily life and culture. In stark contrast to the
busy Zionist organizations, which were always mulling political concerns, the Hasidim were focused on the values which Buber had
long advocated for Zionism to adopt. In 1904, Buber withdrew from much of his Zionist organizational work and devoted himself to
study and writing. In that year he published his thesis: Beiträge zur Geschichte des Individuationsproblems (on
Jakob Böhme and Nikolaus Cusanus).
In 1906, Buber published Die Geschichten des Rabbi Nachman, a collection of the tales of the Rabbi Nachman of Breslov, a renowned Hasidic rebbe, as interpreted and retold in a Neo-Hasidic fashion by Buber. Two
years later, Buber published Die Legende des Baalschem (stories of the Baal Shem
Tov), the founder of Hasidism.
From 1910 to 1914, Buber studied myths and published editions of mythic texts. In 1916 he moved from Berlin to Heppenheim. During World War I
he helped establish the Jewish National Commission in order to improve the condition of
Eastern European Jews. During that period he became the editor of Der Jude (German for "The Jew"), a Jewish monthly (until 1924). In 1921 Buber began his close
relationship with Franz Rosenzweig. In 1922 Buber and Rosenzweig co-operated in
Rosenzweig's House of Jewish Learning, known in Germany as Lehrhaus.
In 1923 Buber wrote his famous essay on existence, Ich und Du (later translated
into English as I and Thou). Though he edited the work later in his life, he refused to make substantial changes. In 1925
he began, in conjunction with Rosenzweig, translating the Hebrew Bible into
German. He himself called this translation Verdeutschung ("Germanification"),
since it does not always use literary German language but attempts to find new dynamic (often newly-invented) equivalent phrasing
in order to respect the multivalent Hebrew original. Between 1926 and 1928 Buber co-edited the quarterly Die Kreatur ("The
Creature").
In 1930 Buber became an honorary professor at the University of Frankfurt am Main. He resigned in protest from his
professorship immediately after Adolf Hitler came to power in 1933. On October 4, 1933 the
Nazi authorities forbade him to lecture. In 1935 he was expelled from the
Reichsschrifttumskammer. He then founded the Central Office for Jewish Adult Education,
which became an increasingly important body as the German government forbade Jews to attend public education. The Nazi
administration increasingly obstructed this body.
Finally, in 1938, Buber left Germany and settled in Jerusalem, in those days Palestine. He
received a professorship at Hebrew University there, lecturing in
anthropology and introductory sociology. He participated
in the discussion of the Jews' problems in Palestine and of the Arab question — working out of
his Biblical, philosophic and Hasidic work. He became a member of the group Ichud, which
aimed at a bi-national state for Arabs and Jews in
Palestine. Such a binational confederation was viewed by Buber as a more proper fulfillment of Zionism than a solely Jewish
state. In 1946 he published his work Paths in Utopia, in which he detailed his
communitarian socialist views and his theory of the
"dialogical community" founded upon interpersonal "dialogical relationships".
After World War II Buber began giving lecture-tours in Europe and the USA. In 1951 he received the Goethe award of the University of Hamburg and
in 1953 the Peace Prize of the German Book Trade. In 1958 Buber's wife Paula died, and in the same year he won the
Israel Prize. 1963 Buber won the Erasmus Award in
Amsterdam. On 13 June, 1965 Buber died in his house in the Talbiyeh
quarter of Jerusalem. Until then he held friendly connections to old Prague friends like the philosopher Felix Weltsch, who led the weekly paper Selbstwehr in Prague, to
Max Brod and to Hugo Bergman.
Philosophy
Buber is famous for his synthetic thesis of dialogical existence, as he described in the book I and Thou. However his
work dealt with a range of issues including religious consciousness, modernity, the concept of evil, ethics, education, and
Biblical hermeneutics.
Dialogue and existence
In I and Thou, Buber introduced his thesis on human existence. Inspired partly by Feuerbach's concept of ego in The Essence of
Christianity and Kierkegaard's "Single One", Buber worked upon the premise of existence as encounter.[1] He explained this philosophy using the word pairs of Ich-Du and
Ich-Es to categorize the modes of consciousness, interaction, and being through which an
individual engages with other individuals, inanimate objects, and all reality in general. Philosophically, these word pairs
express complex ideas about modes of being - particularly how a person exists and actualizes that existence (see existentialism). As Buber argues in I and Thou, a person is at all times engaged with the world in
one of these modes.
The generic motif Buber employs to describe the dual modes of being is one of dialogue (Ich-Du) and monologue
(Ich-Es). The concept of communication, particularly language-oriented communication, is used both in describing
dialogue/monologue through metaphors and expressing the interpersonal nature of human existence.
Ich-Du
Ich-Du ("I-Thou" or "I-You") is a relationship that stresses the mutual, holistic existence of two beings. It is a
concrete encounter, because these beings meet one another in their authentic existence, without any qualification or
objectification of one another. Even imagination and ideas do not play a role in this relation. In an I-Thou encounter, infinity
and universality are made actual (rather than being merely concepts).
Buber stressed that an Ich-Du relationship lacks any composition (e.g. structure) and communicates no content (e.g.
information). Despite the fact that Ich-Du cannot be proven to happen as an event (e.g. it cannot be measured), Buber
stressed that it is real and perceivable. A variety of examples are used to illustrate Ich-Du relationships in daily life
- two lovers, an observer and a cat, the author and a tree, and two strangers on a train. Common English words used to describe
the Ich-Du relationship include encounter, meeting, dialogue, mutuality, and exchange.
One key Ich-Du relationship Buber identified was that which can exist between a human being and God. Buber argued that
this is the only way in which it is possible to interact with God, and that an Ich-Du relationship with anything or anyone
connects in some way with the eternal relation to God.
Ich-Es
The Ich-Es ("I-It") relationship is nearly the opposite of Ich-Du. Whereas in Ich-Du the two beings
encounter one another, in an Ich-Es relationship the beings do not actually meet. Instead, the "I" confronts and qualifies
an idea, or conceptualization, of the being in its presence and treats that being as an object. All such objects are considered
merely mental representations, created and sustained by the individual mind. This is based partly on Kant's theory of
phenomenon, in that these objects reside in the cognitive agent’s mind, existing only as
thoughts. Therefore, the Ich-Es relationship is in fact a relationship with oneself; it is not a dialogue, but a
monologue.
In the Ich-Es relationship, an individual treats other things, people, etc., as objects to be used and experienced.
Essentially, this form of objectivity relates to the world in terms of the self - how an object can serve the individual’s
interest.
Buber argued that human life consists of an oscillation between Ich-Du and Ich-Es, and that in fact
Ich-Du experiences are rather few and far between. In diagnosing the various perceived ills of modernity (e.g. isolation, dehumanization, etc.), Buber believed that the expansion of a purely analytic,
material view of existence was at heart an advocation of Ich-Es relations - even between human beings. Buber argued that
this paradigm devalued not only existents, but the meaning of all existence.
Note on translation
Ich und Du has been translated from the original German into many other languages. However, because Buber's use of
German was highly idiomatic and often unconventional, there has naturally been debate on how best to convey the complex messages
in his text. One critical debate in the English-speaking world has centered around the correct translation of the key word pairs
Ich-Du and Ich-Es. In the German the word "Du" is used, while in the English two different translations are used:
"Thou" (used in Ronald Smith’s version) and "You" (used by Walter Kaufmann). The key
problem is how to translate the very personal, even intimate German "Du", which has no direct equivalent in English. Smith argued
that "Thou" invokes the theological and reverential implications which Buber intended (e.g. Buber describes God as the eternal
"Du"). Kaufmann asserted that this wording was archaic and impersonal, offering "You" because of its colloquial usage in intimate
conversation.
Despite this debate, Buber’s book is widely known in the English-speaking world as I and Thou, perhaps because the
Smith translation appeared years before the Kaufmann one. However, both the Smith and Kaufmann translations are widely available
and can be considered complementary.
Ronald Smith also translated Buber's Good And Evil, published by Prentice-Hall in 1952. Based on five Davidic Psalms,
this little book describes a continuing 'generation of the lie', a most interesting perspective. Of the several quotes on the
back page of the book, Maurice Friedman said, "Good and Evil is without question one of the clearest, most profound, and
most concrete treatments of good and evil in modern times." Relatively unknown, this small but profound work deserves notice,
particularly in contemporary times, as it exposes a heretofore hidden element of society.
Hasidism and mysticism
Buber was a scholar, interpreter, and translator of Hasidic lore. He viewed Hasidism
as a source of cultural renewal for Judaism, frequently citing examples from the Hasidic tradition that emphasized community,
interpersonal life, and meaning in common activities (e.g. a worker's relation to his tools). The Hasidic ideal, according to
Buber, emphasized a life lived in the unconditional presence of God, where there was no distinct separation between daily habits
and religious experience. This was a major influence on Buber's philosophy of anthropology, which considered the basis of human
existence as dialogical.
Buber's interpretation of the Hasidic tradition, however, has been criticized by scholars such as Chaim Potok for its
romanticization. In the introduction to Buber's Tales of the Hasidim, Chaim Potok
notes that Buber overlooked Hasidism's "charlatanism, obscurantism, internecine quarrels, its heavy freight of folk superstition
and pietistic excesses, its zaddik worship, its vulgarized and attenuated reading of Lurianic Kabbalah." Even more severe is the
criticism that Buber deemphasized the importance of the Jewish Law in Hasidism. This is ironic, considering that Buber often
delved into Hasidim to demonstrate that individual religiousity did not require a dogmatic, creedal religion.
Buber and Zionism
Already in the early 1920's Martin Buber started advocating a binational
Jewish-Arab state, stating that the Jewish people should proclaim "its desire to live in peace and brotherhood with the Arab
people and to develop the common homeland into a republic in which both peoples will have the possibility of free development."
[1]
Buber rejected the idea of Zionism as just another national movement and wanted instead to see the creation of an exemplary
society; a society which would not, he said, be characterised by Jewish domination of the Arabs. It was necessary for the Zionist
movement to reach a consensus with the Arabs even at the cost of the Jews remaining a minority in the country. In 1925 he was
involved in the creation of the organisation Brit Shalom (Covenant of Peace), which
advocated the creation of a binational state, and throughout the rest of his life he hoped and believed that Jews and Arabs one
day would live in peace in a joint nation. Nevertheless he was connected with decades of friendship to zionists and philosophers
like Chaim Weizmann, Max Brod, Hugo Bergman and Felix Weltsch, who were close friends of his from
old European times in Prague, Berlin and Vienna to the Jerusalem of the 1940s, 50s, and 60s.
After the Israeli state gained independence in 1948, Buber advocated Israel's participation in a federation of "Near East"
states wider than just Palestine.[2]
References
See also
External links
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