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Fb2 I And Thou ePub

by Martin Buber

Category: Judaism
Subcategory: Religious books
Author: Martin Buber
ISBN: 140672730X
ISBN13: 978-1406727302
Language: English
Publisher: Hesperides Press (November 12, 2006)
Pages: 136
Fb2 eBook: 1451 kb
ePub eBook: 1103 kb
Digital formats: lrf azw docx lit

Ich und Du, usually translated as I and Thou (You), is a book by Martin Buber, published in 1923, and first translated from German to English in 1937

Ich und Du, usually translated as I and Thou (You), is a book by Martin Buber, published in 1923, and first translated from German to English in 1937. Buber's main proposition is that we may address existence in two ways: The attitude of the "I" towards an "It", towards an object that is separate in itself, which we either use or experience. The attitude of the "I" towards "Thou", in a relationship in which the other is not separated by discrete bounds.

FREE shipping on qualifying offers. I and Thou, perhaps Buber's most famous work, was first published in 1923.

103 quotes from Martin Buber: 'All journeys have secret destinations of which the traveler is unaware. and 'When two people relate to each other authentically and humanly, God is the electricity that surges between them. Martin Buber, I and Thou.

He was a jewish philosopher and theologian. From 1925 Buber lectured on Jewish religion and ethics at the University of Frankfurt am Main until the rise of Nazi power forced him to leave in 1933. Settled in Palestine from 1938, Buber became professor of social philosophy at the Hebrew university. After his retirement in 1951, he lectured extensively outside Israel and also became the first president of the Israel Academy of Science and Humanities. Buber’s Philosophy Summary – I and Thou.

I AND THOU is one of the most important books of Western Theology. In it, Martin Buber, heavily influenced by the writings of Nietzsche, unites the currents of modern German thought with the Judeo-Christian tradition, powerfully updating faith for modern times

I AND THOU is one of the most important books of Western Theology. In it, Martin Buber, heavily influenced by the writings of Nietzsche, unites the currents of modern German thought with the Judeo-Christian tradition, powerfully updating faith for modern times. Since its first appearance in Germany in 1923, this slender volume has become one of the epoch-making works of our time. This work is the centerpiece of Buber's philosophy.

Martin Buber's I and Thou has long been acclaimed as a classic. Many prominent writers have acknowledged its influence on their work; students of intellectual history consider it a landmark; and the generation born since World War II considers Buber as one of its prophets. The need for a new English translation has been felt for many years. The old version was marred by many inaccuracies and misunderstandings, and its recurrent use of the archaic "thou" was seriously misleading

I AND THOU is one of the most important books of Western Theology.

Philosopher Martin Buber on Love and What It Means to Live in the Present. The primary word I–Thou can be spoken only with the whole being. Concentration and fusion into the whole being can never take place through my agency, nor can it ever take place without me. I become through my relation to the Thou; as I become I, I say Thou. All real living is meeting.

I and Thou was a concept introduced by a German theologian, Martin Buber in his book ‘Ich und Du’ which roughly means I and Thou (You). Buber offered up a new way at looking at communication between individuals by rooting his concept not on the individual or others but rather on the relationships and the relational attitudes between two beings. He believed that humans looked at the world with an ‘either or’ attitude and therefore this concept dealt specifically about the two types of speaking and interacting, which he described using two primal word pairs: I –Thou and I –It.

I AND THOU BY MARTIN BUBER TRANSLATORS INTRODUCTION HIS work in its original, German form has already, since its publication fourteen years ago, exercised on the Continent an influence, quite out of proportion to its slender size. In view of this influence alone it may be affirmed that I and Thou will rank as one of the epochmaking books of our generation. It has hitherto been comparatively unknown among Englishspeaking students of philosophy and theology. I and Thou is to be understood in the context of Bubers previous intensive study, chiefly of Jewish mystical writings. It is not an isolated phenomenon among his works, but represents the culmination of the intensely religious interest that characterises them all. It is, indeed, philosophical but it is not an academic work of discursive philosophy. It is mystical, but it belongs to what PringlePattison has termed the higher Mysticism of real communion with God, as distinguished from the debased1 mysticism that sub stitutes for the real present world a world of illusory delights, where absorption in the Diym is experi enced. The decrying of mysticism as a whole, fashion able today among Protestant writers, has a weighty retort in the present work. For an indubitably real mystical experience is here set forth, not with contempt for the means of human expression but with finished and delicate power. For this reason, though we might call and Thou a philosophicalreligious poem, it belongs essentially to no single specialised class of learned work. It has a direct appeal to all those who are interested in living religious experience rather than in theological debates and the rise and fall of philosophical schools. It has first and foremost to be judged on its intrinsic meritsby the impact, that is to say, which it makes on our actual, responsible life, as persons and as groups, in the modern world. This immediate value of Bubers work becomes clear if we consider its main thesis. There is, Buber shows, a radical difference between a mans attitude to other men and his attitude to things. The attitude to other men is a relation between persons, to things it is a connexion with objects. In the personal relation one subject I confronts another subjectThou, in the connexion with things the subject contemplates and experiences an object. These two attitudes represent the basic twofold situation of human life, the former constituting the. world of Thou , and the latter the world of It The content and relation of these two worlds is the theme of and Thou. The other person, the Thou, ,is shown to be a realitythat is, it is given to me, but it is not bounded by me: Thou has no bounds the 1 Though the second person singular pronoun has almost dis appeared from modern English usage, it remains in one important spherein prayer. By its retention in the English text, therefore, far from suggesting an obscure situation, it keeps the whole thought iii the personal and responsible sphere in which alone it is truly to be understood. TJiou cannot be appropriated, but I am brought up short against it.
Comments to eBook I And Thou
MarF
As an existential, Jewish philosopher, Buber takes the seriousness of the ‘eternal Thou.’ Only through the ‘Thou’ can a person be an ‘I.’ In other words, the ‘supreme meeting’ in the pure relation of I-Thou, which demands the whole person, is a revelation that completely changes the person. However, in the aftermath, the contemptuous habit of the person is to warp the ‘Thou’ into an ‘It’–understandable, manageable, and conquerable. Buber likens this deplorable act as replacing God for an idol. So, what can be done? Buber exhorts two exercises: (1) treat the world and others as ‘Thou’ than ‘It” and (2) prayer. With a sacramental view, Buber affirms that the world and everything in it are ‘Thou’ pointing to the ‘eternal Thou.’ If we cannot treat worldly ‘Thou’ rightly, how can we possibly respect the ‘eternal Thou’? Next, prayer is accepting the meeting with a ‘Thou,’ which climactically breaks the I-It cycle.

cf. [...]
Elildelm
This book is a beautiful, inspired work of art by a brilliant young man. It elucidates the subjective/objective dichotomy in human experience better than anyone before or since. As Kaufman notes, Buber has impressive antecedents including Jesus, Hillel and Kant, but this work elaborates upon the aphorisms of those earlier thinkers, making their insights fresh and more complete. Beware that Buber tends to drift off into romantic, idiosyncratic gibberish at times, especially in Part 2. So, don't expect to be able to grasp everything that he says. Still, there are many profound truths in this small volume. Respecting the subjective view of each human being does not mean that ethical behavior or truth is subjective. There is a place for objectivity. But, in relating to human beings, subjectivity must be acknowledged. ".... without It, a human being cannot live. But, whoever lives with only that is not human."
Teonyo
Buber's I AND THOU is one of the major examples of the modernist attempt to re-define or re-imagine the spiritual dimensions of reality. Walter Kaufmann's is the standard translation of a work that he himself admits is difficult to read or to translate. Despite these difficulties, this book is central for anyone interested in modern philosophy or spirituality. Kaufmann's introduction is thoughtful and helpful.
spacebreeze
I love Martin Buber's language in describing relationships as either "I-Thou" or "I-It". I find this very helpful when working with groups to help them understand how subtle differences can quickly change the relationship and damage communications. While the concept is simple, the nuances and subtle issues in practice are certainly not and like all good human relations, requires a great deal of study, practice and more practice. With that in mind, this translation of the poetic original I-Thou by Buber needed more for me to understand and embrace it more fully. To that end, I found Kenneth Paul Kramer's "Martin Buber's I and Thou; Practicing Living Dialogue" to be a very good companion resource.
Steep
"I and Thou" by Martin Buber is one of the most important books ever written.
First published in 1923, in my opinion, it is certainly the most important book of the 20th century. Over the course of decades, it affected religious and philosophical thinking throughout the Western world, and even in some Asian places.
Buber shows how the relationships between people, between people and the world and between people and God are pivotal in how we see the world.
"To man the world is twofold, in accordance with his twofold attitude ...in accord with the twofold nature of the primary words he speaks ...
"The one primary word is the combination I-Thou.
"The other primary word is the combination I-It ...," says Buber at the beginning of this work.
This is much more complex than can be explained here, which is why you need to read this book of only 137 pages, including the postscript.
In short, when we approach someone with the attitude of I-It, we see him or her as an object. This is the attitude we often take at work, and the attitude which allows us to exploit the world.
When we approach someone with the attitude of I-Thou, we see him or her as the unique and existentially real person he or she really is at heart. We see that person's soul and can never treat him or her as an object in any way.
This attitude is also the way we address the world when it seems magical, such as in moments when nature calls to us and we see it as part of ourselves and ourselves as a part of it.
I-Thou is how we address God when our hearts and souls open to let the Infinite in, when the spirit of God touches us.
In other words, I-Thou is when we are in true relation with anything, when the boundaries we set up between ourselves and the world come down.
Unfortunately, since we live in a material world, there are times when we must address the world as I-It, which is where troubles begin.
Buber was an Austrian-born Jewish philosopher who was a part of the Zionist movement as the editor of its central newspaper, but later became an advocate of a joint Palestinian-Jewish homeland to share what is Israel today.
Since Buber wrote "I and Thou" in idiosyncratic German, with a highly poetic and metaphorical structure, there are differences in how some think it should be translated. Personally, I prefer the translation Buber worked on with Ronald Gregor Smith, because it retains its poetic and reverent tone, but the most available translation is a later translation by Walter Kaufmann. Readers may have to find used copies to find the Smith translation, as I did, get the Kindle edition or try the interlibrary loan system.
Even if you've read this gem, it bears reading again. Different chapters of our lives can give it added meaning, which is why I read it every few years.
Don't miss this one.
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