Martin Buber (February 8th 1878 - June 13rd 1965) was a Philosophe, storyteller and Pédagogue Israëlien and Autrichien.

Biography

Martin Mordekhaï Buber is born in rather comparable a Viennese Jewish family. His/her Solomon grandfather, in whom it often placed after the separation of his parents, in his house of Lemberg (today in Ukraine), was a scholar of great fame Jewish tradition literature.

He accepted a complete education, and at the very least polyglot: one spoke at the house German Yiddish and , it learned the Hebrew and the French in his childhood, as well as the Polish during his secondary studies.

In 1892, it turned over in the paternal house, in prey with a crisis of belief which temporarily led it to be detached from the Judaïsme. During this period, it was initiated with Kant and Nietzsche.

In 1896, it leaves to study philosophy, Germanic philology and the history of art in Vienna. In 1898, it adheres to the movement Zionist less for political reasons or nuns that cultural, and will be an active member and committed. A disagreement opposes it to Theodor Herzl as for the way, as well political as cultural, as should take the Zionism. In 1899, student with Zurich, it meets Paula Winkler, his future wife. In 1902, Martin Buber publishes the magazine Zionist Die Welt which becomes most famous of the movement.

In 1903, it (Re) discovers the Judaism hassidic, and withdraws somewhat organization of the movement Zionist, to devote itself to the writing in 1904. This year, it publishes its thesis, Beiträge zur Geschichte of Individuationsproblems .

In 1906, it publishes Die Geschichten of the Rabbi Nachman , collection on Rabbi Nahman of Breslav, figure of the movement hassidic, whose Martin Buber tries to renew the message and the range. In 1908, it publishes Die Legende of Baalschem (the Legend of the Baal Shem Tov), founder of the hassidism.

Of 1910 with 1914, it studies the myths and republishes mythical texts. In 1916, it leaves Berlin for Heppenheim.
During the First World War, it takes part in the creation of the Jewish National Commission in order to improve the conditions of existence of the Jews of Eastern Europe. He becomes also writer of the DER Jude , a Juif monthly magazine. In 1921, it becomes acquainted with Franz Rosenzweig. They start soon their first collaboration with Franz Rosenzweig for the Freies Jüdisches Lehrhaus .

In 1923, it writes its larger masterpiece, Me and You (Ich Und Of). In 1924, it ceases the edition of DER Jude . In 1925, it starts, with Rosenzweig, the translation of the German Bible. It is less than one translation that about a transposition of the Hebrew to German, a process which they name Verdeutschung (“germanification”), where they do not hesitate to reinvent the grammatical rules and linguistic German to stick to the spirit of the original text.

From 1924 to 1933, he teaches Jewish religious philosophy at the University Johann Wolfgang Goethe de Francort amndt Hand.
La reason of its resignation is naturally the accession of Hitler to the capacity. The authorities Nazis prohibit any conference to him the October 4th 1933.
Il then founds the central organization of Jewish adult education, which gains in importance as the Nazis prohibit the Jews from witnessing any public institution. Of course, the administration Nazi is not long in encroaching on the operation of this organization.

Finally, it leaves Germany in 1938, to settle with Jerusalem. One offers a pulpit with the to him Hebraic Université of Jerusalem, where it gives course of Anthropologie and Sociologie.

It quickly takes an active share with the problems encountered by the Jews in Palestine like with their Arab neighbors, while working on its writings and translation of the hassidic Bible, and its tales . He becomes member of the party Yi' houd , working with a better agreement between Israëliens and Arabs, being made the apostle of a State Bi-national and democratic in Palestine. In 1946, it publishes the Voies of the Utopia .

After the Second world war, Martin Buber starts a lecture tour in Europe and to the the United States and outlines a bringing together with the German intellectuals. He receives the price Goethe with the Université of Hamburg in 1951.

In 1958, his Paula wife dies, little before it receives the Prix Israel.
In 1963, it receives the Prix Erasme with Amsterdam.

The June 13rd 1965, Martin Buber dies in his house in the district of Talbiyeh, with Jerusalem.

Its philosophy: " Any real life is rencontre"

The human being " bubérien" is essentially homo dialogus, and cannot achieve itself without communier with humanity, creation and the Creator. He is also homo religiosus, because the love of humanity led to the love of god and reciprocally. It is thus unthinkable of speaking to the men without speaking with God, and reciprocally. Divine Présence thus takes part in any authentic meeting between the human beings and lives those which found the true dialog.

The dialog rests on the reciprocity and the responsibility, which only exists where there is real answer to the human voice. To dialog with the other, it is to face its reality and to assume it in the lived life. The dialog with God is not different: Its " parole" is a real presence, for which it is necessary to answer. For Buber, the Bible testifies to this dialog between the Creator and his creatures, and God listens to the man, who he intercedes in favor of those on which divine anger must fall down or begs his Creator to express His providence.

I and You (Ich und Of)

In his most famous work, Martin Buber underlines the duelle attitude with regard to the world: the relation I you and the relation I-that.

• Neither it I nor You live separately, they exist only in the context I you, who precede the sphere by I and the sphere of You.
• In the same way, neither it I nor it that exist separately, they exist only in the sphere of I-that.
• the relation I you is absolute only with regard to God - You eternal - and cannot be fully realized in the other fields of the existence, including in the human relations, or I you often make place with I-that (I you or I-that depend not on the nature of the object, but of the report/ratio which the subject establishes with this object). The human being can be transfigured and reach the authentic life only if it enters the relation I you, thus confirming “the otherness of the other”, which supposes a total engagement: “The word first I you can be known as only with the entire being, whereas the word first I-that can never be known as with the entire being”. I and You are two sovereign beings of which none seeks to impress the other nor to use it.
• According to Buber, the man can live without dialog but which met forever You is not truly an human being. However, that which penetrates in the universe of the dialog takes a considerable risk since the relation I you require a total opening of I, who expose myself thus to a refusal and a total rejection.
• subjective reality I you enracine in the dialog, while the instrumental report/ratio I-that is anchored in the monolog, which transforms the world and the human being into object. In the order of the monolog, the other is réifié - it is perceived and used - whereas in the order of the dialog, it is met, recognized and named like being singular. To qualify the monolog, Buber speaks about Erfahrung (an experiment " superficielle" attributes external of the other) or Erlebnis (an unimportant interior experiment), which he opposes to Beziehung - the authentic relation which intervenes between two human beings.

These designs are opposed so much to the individualism, where the other is perceived only compared to oneself, which with the collective prospect, where the individual is occulted with the profit of the company (some used this idea to explain the biblical passage of " the dispersion of the langues" : no individual is mentioned there, the single language is that of a single voice. Babel lives very whole under the boot of a leader who has only one idea: to equalize God. This one thus intervenes while giving birth to the feeling to be whole, and not réifié)
Pour Buber, a person can live with the direction full with the term only in the sphere interhumaine: " On the narrow peak where I and You meet, in the zone intermédiaire" , which is an existential reality - an event ontic which really occurs between two human beings.

Bibliography of.

• "I and Tu" , ED.: Montaigne sapwood, 1992, ISBN 2700730887
• " The Hassidiques" Accounts; , ED.: Editions of the Rock, 1985, coll: Gnosis, ISBN 2268000184
• the Legend of Baal-Shem (Baal Shem Tov) " , ED.: rock, 1993, coll: Large spiritual texts, ISBN 2268016218

Bibliography on…

• Leon Chestov: " Martin Buber. A mystic of language allemande" , in Speculation and revelation (Oumozrenie I Otkrovenie) , ED.: The Age of Man, 1990, ISBN 2825122335

External bonds

• Site on Martin Buber

• the article of the '' Stanford Encyclopedia off Philosophy '' on Martin Buber

Works

• selected Letters of Martin Buber: 1899-1965 (introduction, translation and notes, Dominique Bourel and Florence Heymann). Paris: editions of CNRS, coll “books of the CRFJ. Men and companies”, 2004. - 317 p., 24 cm. ISBN 2-271-06258-6.
• Récits hassidic was translated into French by Armel Guerne, Plon, 1963

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