Martin Buber's I and Thou : Practicing Living Dialogue - reodalcountprehmag.ml
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Martin Buber's "I and Thou"
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See our disclaimer. In three main parts, paralleling the three of I and Thou, and focusing upon Buber's key concepts --nature, spirit becoming forms, true community, the real I, the eternal Thou, turning, -and the two fundamental dialogues-the I-Thou and the I-It- the book clarifies, puts into practice and vigorously affirms the moral validity of Buber's philosophy, with its extension to love, marriage, the family, the community, and God, in the conviction that genuine dialogue will effect better relations with one another, the world and God. Well-researched, and replete with a glossary of Buberian terms, practice exercises for true dialoguing, and discussion questions, Living Dialogue emerges as an invaluable guide to I and Thou.
This book explores how Martin Buber, one of the 20th century's greatest religious thinkers, answers this timeless question. Author Kenneth Paul Kramer explains Buber's Hasidic spirituality--a living connection between the human and the divine--and how it is relevant to all spiritual seekers. According to Buber, we find meaning in life through wholeheartedly "letting God in.
In Martin Buber's Spirituality, Kramer explains the accessible practices Buber outlined in these talks, shares the stories Buber used to illustrate each point, and explores how these teachings might apply in everyday life today. Orientation takes the world as a static state of affairs governed by comprehensible laws.
It is a receptive, analytical , or systematizing attitude. It operates within an open horizon of possibilities. According to this view, God, the great Thou, enables human I—Thou relations between man and other beings. Their measure of mutuality is related to the levels of being: it is almost nil on the inorganic and botanic levels, rare on the animal level, but always possible and sometimes actual between human beings. A true relationship with God, as experienced from the human side, must be an I—Thou relationship, in which God is truly met and addressed, not merely thought of and expressed.
Between man and man, the I—Thou relationship into which both parties enter in the fullness of their being—as in a great love at its highest moment or in an ideal friendship—is an exception.
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Generally, we enter into relationships not with the fullness of our being but only with some fraction of it. This is the I—It relationship, as in scholarly pursuits in which other beings are reduced to mere objects of thought or in social relations e.
This form of relationship enables the creation of pure and applied science as well as the manipulation of man by man. Toward God, any type of I—It relationship should be avoided, be it theoretical by making him an object of dogmas , juridical by turning him into a legislator of fixed rules or prayers, or organizational by confining him to churches, mosques, or synagogues.
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