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It, You, and What Else?
Reflections on Martin Buber’s vision

By Ran Lahav

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As we have seen in the first two videos on Martin Buber, Buber envisions a transformation of our relationships to others: from I-It relations toI-You relations. In other words, instead of relating to others as objects, as things that are external to me, I now relate to them through a full togetherness. This new relationshipis authentic, and it gives authenticity and meaning to my life.

But an important issue arises here: Buber insists, in his book I-Thou, that such a transformation is always temporary.

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Martin Buber (1878—1965)
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Towards Fuller Relationships – Part 1

By Ran Lahav

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Seeking Wisdom: Listening to the Other
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In his search for wisdom the elephant meets the giraffe, the tallest and wisest of animals.

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Jaspers_photo_library  Karl Jaspers, Way to Wisdom (1951)        

 

 

Karl Jaspers, Way to Wisdom (1951) 

(With slight changes from Yale University Press, 1954, pp. 121-122)

 
The desire to lead a philosophical life springs from the darkness in which the individual finds himself, from his sense of forlornness when he stares without love into the void, from his self-forgetfulness when he feels that he is being consumed by the busy-ness of the world, when he suddenly wakes up in terror and asks himself: What am I, what am I failing to do, what should I do?

(…) But man as such is inclined to self-forgetfulness. He must snatch himself out of it if he is not to lose himself to the world, to habits, to thoughtless banalities, to the beaten track.

Philosophy is the decision to awaken our primal source, to find our way back to ourselves, and to help ourselves by inner action.

True, our first duty in life is to perform our practical tasks, to meet the demands of the day. But if we desire to lead a philosophical life, we shall not content ourselves with practical tasks. We shall look upon the mere work in whose aims we immerse ourselves as in itself a road to self-forgetfulness, omission, and guilt. (…) And to lead a philosophical life means also to take seriously our experience of human beings, of happiness and hurt, of success and failure, of the obscure and the confused. It means not to forget but to possess ourselves inwardly of our experience, not to let ourselves distracted but to think problems through, not to take things for granted but to elucidate them.
 

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