Martin Buber and the Way of Man

2554 WordsOct 5, 201211 Pages
Introduction Martin Buber is today’s one of the most important representatives of the human spirit. He was born in Vienna in 1878, studied philosophy and the history of art at the University of Vienna and of Berlin. In 1916 he founded Der Jude, a periodical which he edited until 1924 and which became under his guidance the leading organ of the German-speaking Jewry. Professor Buber has written widely in the fields of philosophy, education, philosophy of religion, community, sociology, psychology, art, Biblical interpretation, Judaism, Hasidism, and Zionism. Buber’s works best known in America include I and Thou, the classical statement of his philosophy of dialogue, Between Man and Man, Eclipse of God, The Tales of the Hasidism and the…show more content…
There is a demonic question, a spurious question, which apes God's question, the question of Truth. Its characteristic is that it does not stop at: 'Where art thou?, but continues: From where you have got to, there is no way out. This is the wrong kind of heart-searching, which does not prompt man to turn and put him on the way, but, by representing turning as hopeless, drives him to a point where it appears to have become entirely impossible and man can go on living only by demonic pride, the pride of perversity. Every single man is a new thing in the world, and is called upon to fulfill his particularity in this world. Thus the way by which a man can reach God is revealed to him only through the knowledge of his own being, the knowledge of his essential quality and inclination. A man may only detach himself from nature in order to revert to it again and, in hallowed contact with it, find his way to God. Any natural act, if followed, leads to God, and nature needs man for what no angel can perform on it, namely, its following. But just this perspective, in which a man sees himself only individual contrasted with other individuals, and a genuine person, whose transformation helps towards the transformation of the world, co rains the fundamental error which Hasidic teaching denounces. The essential thing is to begin with oneself, and at this moment a man has nothing in the world to care about than this beginning. Any other attitude would distract him
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