马丁·布伯
我们可以把他人当作可供使用的物，也可以把他们当作“你”来相遇——而我们只有在这样的相遇中才完全成为人。
定位
出身维也纳、后来在耶路撒冷的对话哲学家：在《我与你》（1923年）中，一个人只有在与“你”的相遇中才成为自我，而不是在把事物当作“它”来使用时。
核心思想
- 我—你与我—它
- “之间”（das Zwischenmenschliche）
- 重述哈西德主义
- 联邦主义社会主义（《乌托邦之路》）
影响
受影响于 6
庄子
受其影响
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”
依据: AI 草稿
庄子 › 约公元前369—前286年年
路德维希·费尔巴哈
受其影响
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”
依据: 亦见于 InPhO · InPhO
路德维希·费尔巴哈 › 1804–1872
皮埃尔-约瑟夫·蒲鲁东
受其影响
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”
依据: AI 草稿
皮埃尔-约瑟夫·蒲鲁东 › 1809–1865
威廉·狄尔泰 师从
师从
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)
依据: AI 草稿
威廉·狄尔泰 › 1833–1911
彼得·克鲁泡特金
受其影响
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)
依据: AI 草稿
彼得·克鲁泡特金 › 1842–1921
格奥尔格·齐美尔 师从
师从
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”
依据: AI 草稿
格奥尔格·齐美尔 › 1858–1918
影响了 1
马丁·路德·金
影响了
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)
依据: AI 草稿
马丁·路德·金 › 1929–1968
批评
受批评于 1
伊曼纽尔·列维纳斯 影响了
影响了
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”
依据: 亦见于 InPhO · InPhO
受其批评
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”
依据: AI 草稿
伊曼纽尔·列维纳斯 › 1906–1995
批评了 3
索伦·克尔凯郭尔 受其影响
受其影响 ✓
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”
批评了
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)
依据: AI 草稿
索伦·克尔凯郭尔 › 1813–1855
赫尔曼·科恩
批评了
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)
依据: AI 草稿
赫尔曼·科恩 › 1842–1918
卡尔·古斯塔夫·荣格
批评了
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)
依据: AI 草稿
卡尔·古斯塔夫·荣格 › 1875–1961
作品
立场
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.
生平与背景
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.
其他主要作品
- 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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