Buber (Buber), Martin (Mordechai)( Jewish religious thinker, writer, existentialist philosopher)
Comments for Buber (Buber), Martin (Mordechai)
Biography Buber (Buber), Martin (Mordechai)
(1878-1965)-evr. rel. thinker, writer, existentialist philosopher. He studied at the Gymnasium in Lviv, and then un-max Vienna, Leipzig, Zurich, Berlin. He defended his thesis. on the story of Christ. Mystics of the Renaissance and Reformation. In 1923 he published the book 'Me and You', which brought him world fame. In 1924-33 Professor. Jewish philosophy and ethics in the un-te Frankfurt. In 1933 he emigrated from Germany to Switzerland, then to Palestine. Since 1938 - Professor. social philosophy in Jerusalem, those un -. After the Second World. war went to lecture in the U.S., Germany. In 1960-62 B. became president of the Israel Academy of Sciences. In 1963 in Amsterdam, he was awarded Erazmovskaya Prize.
Hence, the effect on B. had Nietzsche, Simmel, Dilthey, Kierkegaard, S. Rosenzweig, Shestov.
Philosophy B. called 'dialogical'. According to BA, Philosophy. problems arise only when people speculate about the 'real issues', to-rye affect every human being. Philosophy B. painted in existentialist tone, its center, the idea - being as 'dialogue' (between God and man, between man and the world, etc.). 'Dialogical. " spirit, as opposed to Greek. 'monologism', B. searching for in the biblical world outlook. Particular attention is paid pantheistic. Trends of Hasidism. B. unlock creative. strength and spiritual depth, to-rye characterized this trend in his best years (1750-1825). In contrast, religions, approving an impassable gulf between our and the other world, Hasidism insists that genuine piety involves hot and passionate joy of life 'here and now'. Hasidism organic claims. Contact the righteous and the simple people of faith, the importance of the bodily nature of man, along with the spiritual. 'Meet the world of our existence and you will meet him. He will take out of your hands that you should give the world '- writes B.
Starting position dialogical. Philosophy B. representation of the original duality rooted in the very basis of existence: 'In the Beginning is the ratio'. This notion of 'relationships' B. uses not psikhol. sense: it's not installing and not the position of-paradise always already appears as a cut-t, a mutual 'correlation (Haltung) man with his' pre-worth' (Gegeniiber) - whether the other person, natural phenomena (such as organic. and Inorganic.) or the spiritual essence. The correlation is also duality, the character due to the fact that the man is inherent in the ability to specify the mode of existence as the world in general and himself in it. B. linking this ability with the dictum 'DOS. words' - I-Thou and I-It, to-rye 'suggest the existence of'. Maxim DOS. word I-It puts the person in the world 'became', where he was - 'a thing among things' and one of the innumerable. many alienated from each other individuals. Since there is no reciprocity, then there is no genuine relationship. Mode of existence in the world It assumes its diverse 'use' and focused on the visible and Concrete. result of 'gain experience' to-ing, in terms of BA, has a negative connotation, and refers only to the objectifying knowledge. In the world it is infinitely dominates and there is no need to place large. Since man is not free, it is not capable of creative. act and condemned to passivity. He does not know 'actions. " life, . to-heaven 'lives in' net present 'and carried out in' meeting 'with you: he is not involved in the Spirit, . because the Spirit is not enclosed in its I, . in prison, . Spirit - between I and Thou, . He is the answer You're my man, he closed for Love, . k-paradise is the responsibility I have for you,
. Immersion in the 'loneliness of a closed self' makes a person insensitive to the presence of 'Eternal Thou', ie. God. On the contrary, saying, 'I-Thou', the man freed from captivity cause-effect. relationships and 'translates into real freedom', ie. freely chooses something that is. So there is a meeting with destiny. At the same, who lives in the world It is, no fate, because he does not know their destination and avoid the risks and responsibilities inherent in the choices and decisions. In the opinion of AB, fate does not restrict the freedom of man, and complements it: Freedom and Fate 'embrace each other, forming a sense'. The latter can not display and interpret, but it is something undeniable for a man who stood up to-ing 'the Face', and in each you see clearly 'Eternal Thou'. 'Sublime sorrow of our fate' is that 'meeting' with you are excluded, and can not serve as a solid foundation for the device and the preservation of life. Making the person is owned by Eternity, 'meetings' with you not to be explained and formal ordering, one can not extract any 'good', they threaten the very existence of man in this world, tk. weaken his well-established and proven communication. But if each of you are doomed to become It, when the ratio exhausted, then every It, 'on fire' the essential act of the Spirit, can enter into relationships and reality become you. Therefore, according to BA, the existence of the world it is still not devoid of meaning. Nevertheless, it is a constant threat to you, for the world It is growing steadily. According to BA, history shows that every culture the world It is better than the previous. Source and the beginning of all culture - overriding 'entry into the attitude', . 'event-meeting', . to-which determines the entire future course of its development, . but if this ratio is not periodically renewed, . that culture eventually hardens and living evidence of its essential link between you covered with 'crust thinghood', . It transformed the world,
. Rosenzweig, together with B. translator of five books on it. lang. criticized B. for the sharp contrast between you and It, because denial of the world It actually leads to denial of property man-PM. Culture. However B. It is not considered a necessary evil. Instead, he argued that man can not live without It, 'but he who lives only with Ono, he is not a man'. In this world man's being, to-ing 'presence know you', is 'soaring between you and It', but it does not become the cause of internal conflict. Man, to-ing once 'stood in the Face of' its you, far from experiencing the tragic. duality. The meaning and purpose of his life, he sees that, leaving the world of relationships, invariably return to the world of Ono, bringing with him 'spark' Spirit of-paradise once again 'inflame' frozen granted the phenomenal world.