मार्टिन बुबेर
हम दूसरों को वस्तुओं की तरह बरत सकते हैं या उनसे “तू” के रूप में मिल सकते हैं – और ऐसे मिलन में ही हम पूरे मनुष्य बनते हैं।
पृष्ठभूमि
वियना में जन्मे, बाद में येरुशलम में संवाद के दार्शनिक: “मैं और तू” (1923) में व्यक्ति केवल ‘तू’ से मुठभेड़ में आत्म बनता है, वस्तुओं को ‘वह’ की तरह बरतने में नहीं।
मुख्य विचार
- मैं–तू और मैं–वह
- अंतर-मानवीय (das Zwischenmenschliche)
- पुनः-कथित हसीदवाद
- संघीय समाजवाद (यूटोपिया में पथ)
गुरु: विल्हेल्म डिल्थाई, गेऑर्ग ज़िमेल
प्रभाव
जिनसे प्रभावित 6
ज़ुआंगज़ी
जिनसे प्रभावित
Buber published a German selection of Zhuangzi’s speeches and parables (1910) with an afterword on “the teaching of the Tao” – from the years of his early mysticism, before I and Thou (1923). M. Buber, Reden und Gleichnisse des Tschuang-Tse (Leipzig 1910), afterword “Die Lehre vom Tao”
साक्ष्य: AI मसौदा
ज़ुआंगज़ी › लगभग 369–286 ईसा पूर्व
लुडविग फ़ॉयरबाख़
जिनसे प्रभावित
Buber credited Feuerbach’s Principles of the Philosophy of the Future (1843) with discovering the Thou (What Is Man?, 1938), a source of his dialogical thought. M. Buber, What Is Man? (lectures 1938), in Between Man and Man (1947); L. Feuerbach, Grundsätze der Philosophie der Zukunft (1843); SEP “Martin Buber”
साक्ष्य: InPhO में भी · InPhO
लुडविग फ़ॉयरबाख़ › 1804–1872
पिएर जोसेफ प्रूधों
जिनसे प्रभावित
In Paths in Utopia (1946) Buber presented Proudhon as a founder of the federalist, cooperative socialism he defended, built from communities rather than from the state. M. Buber, Netivot be-utopia (1946); Pfade in Utopia (1950); SEP “Martin Buber”
साक्ष्य: AI मसौदा
पिएर जोसेफ प्रूधों › 1809–1865
विल्हेल्म डिल्थाई जिनसे पढ़ा
जिनसे पढ़ा
Buber attended Dilthey’s lectures, as well as Simmel’s, during his semesters at the University of Berlin; his doctorate (Vienna, 1904) was taken elsewhere. The SEP calls Dilthey Buber’s teacher. SEP “Martin Buber”; M. Friedman, Martin Buber’s Life and Work: The Early Years (1981)
साक्ष्य: AI मसौदा
विल्हेल्म डिल्थाई › 1833–1911
पीटर क्रोपोत्किन
जिनसे प्रभावित
In Paths in Utopia (1946) Buber took up Kropotkin’s idea of mutual aid and decentralised communities for a cooperative socialism opposed to Marx’s centralism. M. Buber, Netivot be-utopia (1946); Pfade in Utopia (1950); P. Kropotkin, Mutual Aid (1902)
साक्ष्य: AI मसौदा
पीटर क्रोपोत्किन › 1842–1921
गेऑर्ग ज़िमेल जिनसे पढ़ा
जिनसे पढ़ा
Buber attended Simmel’s lectures in Berlin; when he edited the series Die Gesellschaft he first tried to win his ‘former teacher’ as editor, and Simmel contributed Die Religion (1906). SEP “Martin Buber”
साक्ष्य: AI मसौदा
गेऑर्ग ज़िमेल › 1858–1918
जिन्हें प्रभावित किया 1
मार्टिन लूथर किंग
जिन्हें प्रभावित किया
King used Buber’s terms to argue that segregation substitutes an I–it for an I–thou relationship, relegating persons to the status of things (Letter from Birmingham Jail, 1963). M. L. King Jr., “Letter from Birmingham Jail” (1963); M. Buber, Ich und Du (1923)
साक्ष्य: AI मसौदा
मार्टिन लूथर किंग › 1929–1968
आलोचना
जिनके द्वारा आलोचित 1
इमैनुएल लेविनास जिन्हें प्रभावित किया
जिन्हें प्रभावित किया
Levinas acknowledged Buber’s I–Thou as a pioneering account of a relation to the other prior to the knowledge of objects (‘Martin Buber und die Erkenntnistheorie’, 1963). E. Levinas, “Martin Buber und die Erkenntnistheorie”, in P. A. Schilpp and M. Friedman (eds.), Martin Buber (Philosophen des 20. Jahrhunderts, 1963); M. Buber, Ich und Du (1923); SEP “Martin Buber”
साक्ष्य: InPhO में भी · InPhO
जिनके द्वारा आलोचित
Levinas objected that Buber’s I–Thou relation is reciprocal and formal, whereas the ethical relation to the Other is asymmetrical (Totality and Infinity, 1961). E. Levinas, Totalité et infini (1961); “Martin Buber and the Theory of Knowledge”, in P. A. Schilpp & M. Friedman (eds.), The Philosophy of Martin Buber (1967); SEP “Emmanuel Levinas”
साक्ष्य: AI मसौदा
इमैनुएल लेविनास › 1906–1995
जिनकी आलोचना की 3
सोरेन किर्केगार्द जिनसे प्रभावित
जिनसे प्रभावित ✓
In the same essay that criticised him (The Question to the Single One, 1936) Buber adopted Kierkegaard’s category of the Single One as the person who answers responsibly. M. Buber, Die Frage an den Einzelnen (1936); Eng. in Between Man and Man (1947); SEP “Martin Buber”
जिनकी आलोचना की
Buber objected that Kierkegaard’s ‘Single One’ reaches God by turning away from the world and others, rather than through them (Die Frage an den Einzelnen, 1936). M. Buber, Die Frage an den Einzelnen (1936); Eng. in Between Man and Man (1947)
साक्ष्य: AI मसौदा
सोरेन किर्केगार्द › 1813–1855
हेर्मान कोहेन
जिनकी आलोचना की
Buber held that Cohen’s God, conceived as an idea, cannot be loved, and read Cohen’s late love of God as exceeding his system (Eclipse of God, 1952). M. Buber, “The Love of God and the Idea of Deity”, in Eclipse of God (1952); M. Buber, “Begriffe und Wirklichkeit”, Der Jude 1 (1916)
साक्ष्य: AI मसौदा
हेर्मान कोहेन › 1842–1918
कार्ल गुस्टाफ युंग
जिनकी आलोचना की
Buber held that Jung oversteps psychology by treating God as a psychic content and replaces faith with a gnosis of the self (Merkur, 1952; Eclipse of God). M. Buber, “Religion und modernes Denken”, Merkur 6 (Feb. 1952); Eclipse of God (1952); C. G. Jung’s reply and Buber’s rejoinder, Merkur 6 (May 1952)
साक्ष्य: AI मसौदा
कार्ल गुस्टाफ युंग › 1875–1961
कृतियाँ
- 1923मैं और तू
दो मूल शब्द, मैं–तू और मैं–वह: हम दूसरे से समग्र के रूप में मिलते हैं या उसे वस्तु की तरह बरतते हैं – और केवल मिलन में ही हम व्यक्ति बनते हैं।
- 1946यूटोपिया में पथ
मार्क्स द्वारा “यूटोपियाई” समाजवाद को ख़ारिज करने के विरुद्ध: प्रूधों, क्रोपोत्किन और लांदाउअर ने सहकारी समितियों और कम्यूनों से नीचे से बने समाज की ओर इशारा किया।
मत
I and Thou (1923) distinguishes two “basic words”. In the attitude I–It we experience and use the world: we describe, measure and arrange things and people. In the relation I–Thou we meet another being as a whole, in the present, without purpose. Both are necessary, but a person becomes a self only through the Thou; “all real living is meeting”. The relation to God is the meeting with the “eternal Thou”, glimpsed in every human Thou. Buber took the dialogical idea partly from Feuerbach and developed it against Kierkegaard, whose “single one” he thought turned away from the neighbour. The same thinking shaped his politics. Paths in Utopia (1946) defended the cooperative socialism of Proudhon, Kropotkin and Gustav Landauer against Marx’s centralism, with the kibbutz as an experiment. In Palestine he worked with Brit Shalom and later Ihud for Arab–Jewish understanding and a binational state, a position that left him isolated after 1948. Levinas acknowledged him as a pioneer of the philosophy of the other but objected that the I–Thou relation is too reciprocal; Gershom Scholem criticised his free retelling of Hasidic sources.
जीवन और संदर्भ
Martin Buber was born in Vienna in 1878 and grew up in Lemberg (Lviv) with his grandfather Solomon Buber, a scholar of midrash. He studied in Vienna, Leipzig, Berlin and Zurich, naming Dilthey and Simmel as his teachers, and joined the Zionist movement in 1898, arguing for a cultural rather than a purely political Zionism. He retold the tales of the Hasidim, edited the journal Der Jude (1916–1924), taught at Frankfurt from 1923 to 1933 and in 1925 began a new German translation of the Hebrew Bible with Franz Rosenzweig, which he completed alone in 1961. After the Nazis barred him from teaching he organised Jewish adult education. In 1938 he emigrated to Jerusalem, where he taught social philosophy at the Hebrew University. He died there in 1965.
अन्य प्रमुख कृतियाँ
- The Tales of Rabbi Nachman (1906)
- I and Thou (1923)
- Dialogue (1932)
- The Question to the Single One (1936)
- What Is Man? (Hebrew 1942, German 1948)
- Paths in Utopia (1946)
- Eclipse of God (1952)
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