Martin Buber

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Buber, Martin

(bo͞o`bĕr), 1878–1965, Jewish philosopher, b. Vienna. Educated at German universities, he was active in Zionist affairs, and he taught philosophy and religion at the Univ. of Frankfurt-am-Main (1924–33). From 1938 to 1951 he held a professorship in the sociology of religion at the Hebrew Univ. in Jerusalem. Greatly influenced by the mysticism of the HasidimHasidim
or Chassidim
[Heb.,=the pious], term used by the rabbis to describe those Jews who maintained the highest standard of religious observance and moral action. The term has been applied to movements at three distinct times.
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, which he interpreted in many of his works, and by the Christian existentialism of Søren KierkegaardKierkegaard, Søren Aabye
, 1813–55, Danish philosopher and religious thinker. Kierkegaard's outwardly uneventful life in Copenhagen contrasted with his intensive inner examination of self and society, which resulted in various profound writings; their dominant theme is
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, Buber evolved his own philosophy of religion, especially in his book I and Thou (1923, 2d ed. 1958). Conceiving the relations between God and man not as abstract and impersonal, but as an inspired and direct dialogue, Buber has also had a great impact on contemporary Christian thinkers. He worked to permeate political Zionism with ethical and spiritual values and strongly advocated Arab-Israeli understanding. Among his writings are Jewish Mysticism and the Legends of Baalshem (1931), Mamre (tr. 1946, repr. 1970), Moses (1946), and The Origin and Meaning of Hasidism (2 vol., tr. 1960).


See his A Believing Humanism: My Testament, 1902–1965 (tr. 1967), and his Meetings, ed. by M. S. Friedman (1973); biographies by M. S. Friedman (3 vol., 1981–3, and 1 vol., 1991); M. S. Freidman, Martin Buber: The Life of Dialogue (4th ed., 2002).

Buber, Martin


(or Mardochai). Born Feb. 8, 1878, in Vienna; died June 13, 1965, in Jerusalem. Jewish religious philosopher and writer. Exponent of Judaism. Wrote in two languages—German and Hebrew.

From 1924 to 1933, Buber was professor of the philosophy of Judaism and of ethics at the University of Frankfurt am Main. In 1933 he emigrated from Germany, going first to Switzerland and then to Palestine, where he was professor of sociology at the University of Jerusalem. He joined the Zionist movement at the end of the 1890’s, but as early as 1901 he moved away from political Zionism and became an influential ideologist of the Jewish cultural-nationalist movement. After World War II, Buber criticized Arab-Jewish hostility and the inhumane acts against Palestinian Arabs. Buber’s philosophy is close to existentialism; its central idea is of existence as a “dialogue” (between god and man, man and the universe, and so on; I and Thou, 1922). He sought the “dialogical” spirit—which stands opposed to the Greek spirit of “monologism”—in the biblical tradition of the past. He devoted particular attention to the pantheistic tendencies of Hasidism (Tales of Rabbi Nachman, 1906). Buber’s main literary work was the novel-chronicle Gog and Magog (1949), which was based on the life of the Polish Hasidim of the early 19th century. Also widely known are his retellings of the folk legends of the Jews of Eastern Europe about, the wise and just zaddikim. Buber’s sociological views were considerably influenced by anarchism.


Werke, vols. 1-3. Munich, 1962-64.


Diamond, M. L. M. Buber, Jewish Existentialist. New York, 1960.
Gregor, S. R. M. Buber. London, 1966.


References in periodicals archive ?
El aporte conceptual del pensamiento dialogico de Martin Buber y del planteamiento de alteridad de Emmanuel Levinas brindan insumos valiosos para establecer un estudio vinculado al hecho educativo, motivado por el fundamento etico de ambos filosofos, caracterizado por el reconocimiento del Otro y el encuentro con el ser humano, visto este como realidad primera.
This essay, which brings Italian author Natalia Ginzburg into conversation with three of her existentialist contemporaries, Jean-Paul Sartre, Martin Buber, and Jose Ortega y Gasset, can be seen as a brief chapter in this long sequence of ideas about love, in which writers of both fiction and non-fiction attempt to characterize a phenomenon so defining of the human experience and so persistently unwieldy to rational analysis.
Martin Buber notes that "of all the prayers of the first-fruits in the world that I know there is only one in which, in contrast to all the others, God is glorified for His gift of land to the worshipper.
El pensamiento judio, que incluye figuras como Baruch Spinoza, Martin Buber y Franz Kafka, tiene una fuerte influencia en la obra del poeta argentino, al igual que los libros del Antiguo Testamento como el Genesis y los Salmos.
Since Martin Buber conceives existential guilt as a responsibility one takes upon oneself in relation to the world, it would be interesting to explore the link between guilt and conscience and freedom.
Martin Buber tinha vislumbrado profeticamente este processo e nos alertou amiude para o fato de que "se o homem nao pode viver sem o isso, nao se pode esquecer que aquele que vive so com o isso, nao e homem" (Buber, 1974, p.
Ha publicado entre muchas publicaciones: Ethik Ais Transzendenzerfahrung: Emmanuel Levinas Und Die Philosophie Der Befreiung, A intersubjetividade em Martin Buber, Etica e alteridade.
Temes deftly synthesizes his own religious ambivalence -- a family and, to some extent, community inheritance that he wonders about bequeathing to his own children -- with stories of the faithful adaptations assumed by luminaries of Jewish theology, from Martin Buber to Abraham Heschel.
This is probably because I said I would review your recent book on Martin Buber, as we discussed some time ago.
Perhaps the idea of this kind of physician-patient relationship was what philosopher Martin Buber described as the "I-Thou" interaction.
We can create mutual value and trust by focusing on "I-Thou" relationships that philosopher Martin Buber proposed and psychologist Carl Rogers, PhD, applied.