Martin Buber
Możemy traktować innych jak rzeczy do użycia albo spotykać ich jako „Ty” – i w pełni ludźmi stajemy się tylko w takich spotkaniach.
Umiejscowienie
Filozof dialogu z Wiednia, później w Jerozolimie: w „Ja i Ty” (1923) osoba staje się sobą dopiero w spotkaniu z Ty, a nie w używaniu rzeczy jako Ono.
Kluczowe idee
- Ja–Ty i Ja–Ono
- To, co między (das Zwischenmenschliche)
- Chasydyzm opowiedziany na nowo
- Socjalizm federalistyczny (Ścieżki w utopii)
Nauczyciele: Wilhelm Dilthey, Georg Simmel
Wpływ
Pod wpływem 6
Zhuangzi
pod wpływem
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”
Źródło: szkic AI
Zhuangzi › ok. 369–286 p.n.e.
Ludwig Feuerbach
pod wpływem
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”
Źródło: także w InPhO · InPhO
Ludwig Feuerbach › 1804–1872
Pierre Joseph Proudhon
pod wpływem
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”
Źródło: szkic AI
Pierre Joseph Proudhon › 1809–1865
Wilhelm Dilthey nauczyciel(ka)
nauczyciel(ka)
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)
Źródło: szkic AI
Wilhelm Dilthey › 1833–1911
Piotr Kropotkin
pod wpływem
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)
Źródło: szkic AI
Piotr Kropotkin › 1842–1921
Georg Simmel nauczyciel(ka)
nauczyciel(ka)
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”
Źródło: szkic AI
Georg Simmel › 1858–1918
Wpływ na 1
Martin Luther King Jr.
wpływ na
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)
Źródło: szkic AI
Martin Luther King Jr. › 1929–1968
Krytyka
Krytyka ze strony 1
Emmanuel Levinas wpływ na
wpływ na
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”
Źródło: także w InPhO · InPhO
krytyka ze strony
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”
Źródło: szkic AI
Emmanuel Levinas › 1906–1995
Krytykuje 3
Søren Kierkegaard pod wpływem
pod wpływem ✓
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”
krytykuje
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)
Źródło: szkic AI
Søren Kierkegaard › 1813–1855
Hermann Cohen
krytykuje
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)
Źródło: szkic AI
Hermann Cohen › 1842–1918
C. G. Jung
krytykuje
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)
Źródło: szkic AI
C. G. Jung › 1875–1961
Dzieła
- 1923Ja i Ty
Dwa słowa podstawowe, Ja–Ty i Ja–Ono: spotykamy innego jako całość albo używamy go jako przedmiotu – i dopiero w spotkaniu stajemy się osobami.
Przeciw odrzuceniu przez Marksa „utopijnego” socjalizmu: Proudhon, Kropotkin i Landauer wskazywali na społeczeństwo budowane od dołu ze spółdzielni i komun.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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)
- Eclipse of God (1952)
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