804 research outputs found
A Theology of Interconnectivity: Buber, Dialogue and Cyberspace
No full textRelationships are a fundamental part of being human; they enable communication, a shared sense of belonging, and a means of building identity and social capital. However, the hallmarks of late modernity can be encapsulated by the themes of detraditionalisation, individualisation and globalisation, which have essentially challenged the mode and means of engaging in relationships. This thesis uses the theology of Martin Buber to demonstrate how his dialogical claims about relationships, namely the “I-It” and “I-Thou” model, can provide a new ethical dimension to communication in the technological era. This thesis argues that through co-creation in cyberspace there is a realisation of the need for a new theological understanding of interconnection. Theology can utilise the platform of technology to facilitate a re-connection in all spheres of relationality and, ultimately, to the Divine.
This thesis will first outline the predicament for theology in late modernity. It will discuss how detraditionalisation has led to an emphasis on individual spirituality, as opposed to collective doctrinal beliefs. The global nature of cyberspace has facilitated the means to experiment with these alternative forms of spirituality, which has allowed theology to be commodified and has introduced a challenge to the dimension of relationships. Cyberspace presents a paradox for relationship: the medium transforms modes of relating because the self is re-configured through its contact with technology. This facilitates communication as the individual merges with the machine, resulting in models such as the cyborg. However, this can also be seen to erode the essence of humanity, as humans find themselves on the fringes of relationships. Their hybrid status means that they are no longer fully human or fully machine but become dominated by the latter. They exist on the boundary of both domains and cannot cultivate genuine relationships of the “Thou” variety. This leads to alienation from surroundings, community and the Divine.
Second, the thesis will discuss how Buber’s theology can be used to re-position relationships by providing a means to reflect on different aspects of dialogue and communication. By applying Buber’s dialectic to cyberspace it will be demonstrated how interconnectivity causes individuals to re-think the notion of self-in-relation. The three spheres of relationship which Buber identified: “man with nature, man with man, man with forms of the spirit” will be re-contextualised in cyberspace to show how the medium manifests both aspects of the dialectic but allows for a greater awareness of interconnection. Buber’s insistence on the centrality of creative dialogue provides a solution to overcome this dilemma by bringing awareness of the interconnectivity of the self to all aspects of creation. It is through informed use of the medium of cyberspace that humans can re-envisage relationships characterised by a more genuine ethical dimension. These “Thou” moments begin the process of redemption; each one is part of the relationship with the “eternal Thou” and has the potential to draw the Divine down into the encounter, to re-connect with creation. This thesis is arguing for a new theology of interconnectivity that is able to redeem the potentiality of cyberspace as a medium for genuine “Thou” relationality
Martin Buber Collection 1897-1980 Bulk dates: 1921-1929
No full textThe Martin Buber Collection holds various papers of this philosopher, with a focus on his work. More than half the collection consists of his letters to Franz Rosenzweig, including a number of them devoted to their collaborative translation of the Bible; lectures he gave at the Freies Jüdisches Lehrhaus in Frankfurt am Main; and a discussion of Buber’s book Ich und Du (I and Thou). In addition the collection holds texts of some of Martin Buber's lectures, photographs, a few letters to others, invitations and an article.The following individuals are mentioned in this collection:Ahren, Yitzhak; Balthasar, H. von; Billigheimer, Samuel; Diamond, Malcolm; Fackenheim, Emil; Farber, Leslie; Fox, Marvin; Friedman, Maurice; Galliner, Arthur; Galliner, Helmut; Gandhi, Mohandas K.; Glatzer, Nahum; Goes, Albrecht; Guggenheim, Siegfried; Heinemann, F.; Hesse, Ninon; Hocking, William Ernst; Hohoff, Curt; Kaplan, Mordechai; Kaufmann, Fritz; Kerenyi, Karl; Klotz, Elena; Kohn, Hans; Kreutzberger, Max; Kuhn, Helmuth; Landauer, Gustav; Levin, Meyer; Levinas, Emmanuel; Loewenberg, Frank; Mailenburg, James; Marcel, Gabriel; Michael, Max; Newman, Louis; Niebuhr, Reinhold; Pfuetze, Paul; Porter, Jack Nusan; Ross, Irvin; Rotenstreich, Nathan; Schneider, Herbert; Scholem, Gershom; Schorsch, Ismar; Sholem, Gershom; Simon, Ernst; Simon, Isidor; Stahr, Adolf; Tagore, Rabindranath; Taubes, Jacob; Weltmann, Lutz; Weltsch, Robert; Wheelwright, Philip; Wilkers, KarldigitizedDigital ImageBorn in Vienna on February 2, 1878, Martin Buber studied philosophy and art history at various European universities, became active in the Zionist movement, and worked as an author, editor, and publisher. Moving to Berlin in 1906, and to Heppenheim near Frankfurt am Main in 1916, he published highly regarded philosophical and theological works. Buber emigrated to Palestine in 1938, where he taught at the Hebrew University in Jerusalem until his death on June 13, 1965.Articles on Martin Buber may be found in ‘Manuscripts about Martin Buber’, MF 189 (available online), and in the Martin Buber Clippings Collection.Photographs removed to Photograph CollectionProcesse
Martin Buber, La vie en dialogue.Trad. par J. Loewenson-Lavi
No full textDecerf Paul. Martin Buber, La vie en dialogue.Trad. par J. Loewenson-Lavi. In: Revue Philosophique de Louvain. Troisième série, tome 58, n°58, 1960. pp. 317-319
Mengenal Martin Buber dan Filsafat Dialogisnya
No full textTidak lama setelah kematian Martin Buber pada kolom editorial New York Times terdapat komentar berikut: “Martin Buber was the foremost Jewish religious thinker of our time and one of the world’s most influental philosophers.” Buber, meskipun ia seorang Yahudi yang beragama Yahudi namun memberi banyak pengaruh kepada pemikir-pemikir Kristen, seperti John Baille, Karl Barth, Emil Brunner, Friedrich Gogarten, Reinhold Niebuhr, H. Richard Niebuhr, J. H. Oldham, Paul Tillich, serta para pemikir Kristen lainnya …. Buber tidak hanya memberikan pengaruh di bidang filsafat dan teologi saja, tetapi juga di bidang-bidang lain. Karena besarnya pengaruh Buber, khususnya di bidang filsafat dan teologi, agaknya kita perlu mengenal Buber lebih dekat, serta pemikirannya. Karena tidak mungkin menuangkan seluruh pemikiran Buber dalam artikel yang relatif pendek ini, penulis hanya akan memperkenalkan salah satu pemikiran Buber yang dianggap paling berpengaruh, yaitu filsafat dialogisnya
Mengenal Martin Buber dan Filsafat Dialogisnya
No full textTidak lama setelah kematian Martin Buber pada kolom editorial New York Times terdapat komentar berikut: “Martin Buber was the foremost Jewish religious thinker of our time and one of the world’s most influental philosophers.” Buber, meskipun ia seorang Yahudi yang beragama Yahudi namun memberi banyak pengaruh kepada pemikir-pemikir Kristen, seperti John Baille, Karl Barth, Emil Brunner, Friedrich Gogarten, Reinhold Niebuhr, H. Richard Niebuhr, J. H. Oldham, Paul Tillich, serta para pemikir Kristen lainnya …. Buber tidak hanya memberikan pengaruh di bidang filsafat dan teologi saja, tetapi juga di bidang-bidang lain. Karena besarnya pengaruh Buber, khususnya di bidang filsafat dan teologi, agaknya kita perlu mengenal Buber lebih dekat, serta pemikirannya. Karena tidak mungkin menuangkan seluruh pemikiran Buber dalam artikel yang relatif pendek ini, penulis hanya akan memperkenalkan salah satu pemikiran Buber yang dianggap paling berpengaruh, yaitu filsafat dialogisnya
Rabbi Dennis S. Ross' 2021 Book A Year with Martin Buber, and Walter J. Ong's Thought
No full textSee the above abstract.In my 1,400-word review essay "Rabbi Dennis S. Ross' 2021 Book A Year with Martin Buber, and Walter J. Ong's Thought," I first discuss the mature work of the American Jesuit renaissance specialist and cultural historian Walter J. Ong (1912-2003; Ph.D. in English, Harvard University, 1955). But I also return to Ong's work in the last subsection of my review essay. In the lengthy middle subsection of my review essay, I highlight the American Rabbi Dennis S. Ross' new book A Year with Martin Buber: Wisdom on the Weekly Torah Portion (Philadelphia: The Jewish Publication Society; Lincoln: University of Nebraska, 2021).N/AFarrell, Thomas. (2021). Rabbi Dennis S. Ross' 2021 Book A Year with Martin Buber, and Walter J. Ong's Thought. Retrieved from the University Digital Conservancy, https://hdl.handle.net/11299/225595
Post-Filosofie N. 16 (2023) Anno 16. Numero 16. Un polittico ermeneutico per il polittico di Grünewald: con Martin Buber e Jean-Luc Nancy
No full textAnno 16. Numero 16. Un polittico ermeneutico per il polittico di Grünewald: scritti in italiano, francese e tedesco di M. Buber, J.-L. Nancy e F. R. Recchia Lucian
Confessions extatiques (textes réunis par Martin Buber et traduit par J. Malaplate), 1995
No full textCauveau Nathalie. Confessions extatiques (textes réunis par Martin Buber et traduit par J. Malaplate), 1995. In: Revue des Sciences Religieuses, tome 71, fascicule 3, 1997. p. 393
Martin Buber's interpretation of the Old Testament : a critical appreciation of his work on the Bible from the point of view of modern theological exegesis and hermeneutics
No full textThe thesis presented consists of three main sections: 1. Section A includes comprehensive and detailed critical analyses of Buber's monographs on the Old Testament, "Konigtum Gottes", "Der Gesalbte", "Der Glaube der Propheten", "Abraham der Seher", "Moses", "Recht und Unrecht. Deutung einiger Psalmen"; furthermore the translation of the Hebrew Bible into German is studied, a work Buber had carried out with the aid of Franz Rosenzweig. Buber's statements and interpretation are elaborated and compared with those of recent and contemporary scholars. This investigation brings to light Buber's peculiar and very often individualistic view. He rejects literary criticism which assumes written sources such as J, E, P in the Pentateuch; correspondingly he tries to trace strands of orally and then literarily transmitted traditions which were ingeniously combined by the Redactor(s). This redactional achievement is regarded by Buber as of great importance and of high quality.
Modern research has made evident that Buber frequently perceives the proper relations and facts, more, however, through intuition than through convincing arguments (the details of the ancient traditions being usually far more complicated than Buber thinks them to be). His idea of Yahweh as Melekh of the wandering Israelite tribes e.g. has been proved to be wrong, but the conception of the leading and wayfaring God was expounded by Buber earlier and more clearly than in the studies of other scholars. Peculiar to Buber is the idea of an essential uUity of the Hebrew Bible to which so called "guiding words" ("Leitworte") make reference. In his translation (which shows a masterly command and sympathetic understanding of both Hebrew and German) he makes use of such "guiding words" and of the sensuous basic meaning of the individual verbal roots. The fundamental and predominant principle of Buber's hermeneutics appears in all his books on the Bible. It is the principle of dialogue between God and Man; and it is here that Buber finds the essence both of prophecy and of Israel's faith as a whole.2. Section B tries to elucidate the theological, philosophical, and biographical background of Buber's hermeneutics. It comes out in his view of myth, saga, and historical reality. There is a clearly rationalistic approach to biblical miracle stories, but besides this an irrational intuition leads him to deeper understanding. Dilthey's influence becomes evident. Buber cannot be understood apart from the role that mysticism and chassidism played in his life; it was, however, the Hebrew Bible which helped him to overcome self-sufficient mysticism and chassidic gnosticism. Knowing about the relation of dialogue between God and Man, Buber can remain neither a pure mystic nor a pure existentialist (in the sense of modern existential philosophy). He is "atypical". His interpretation of the Bible is critical, not orthodox or fundamentalist in its approach, although he cannot deny the Jewish and rabbinical background of his learning. Personal religious experience goes hand in hand with scholarly methods of criticism. The principles of dialogue and existential commitment make him strictly discriminate between prophecy and apocalyptic. God speaks to Man in the present historical situation and claims a personal decision. There is no room for any speculations or taking a peep into an already certain and immutable future. The directness of the eternal revelation at every time and the continuous possibility of dialogue between God and Man are theological conceptions that exclude a particular salvation history ("Heilsgesohichte"). Buber is primarily interested in God's speaking, not in God's acting in oertain historical events. Buber's understanding of divine revelation cannot but regard every religion on earth as a sphere of God's disclosure. In opposition to the religion of the Bible, however, the pagan religions misunderstand God and his disclosure. But even for those living with biblical traditions God Himself may disappear for a time as the sun disappears in eclipse. Yet an eclipse is no extinction, and Buber demonstrates, by reference to Job and Deutero-Isaiah, the relevance of the Old Testament as a source of hope in a dark age.3. Section C summarizes the conclusions of the thesis and appreciates the work of Buber as an outstanding scholar - a work that is fascinating and stimulating even where we have to reject not a few of its results
Martin Buber: Guide for a psychology of suffering
No full textMartin Buber was untrained in psychology, yet his teaching provides helpful guidance for a psychological science of suffering. His ideas deserve attention at three distinct levels. For each of these, his ideas align with research findings, but also push beyond them. At the individual level, Buber’s radical approach to relationships disrupts typical social cognitive cycles of suffering and can thereby build a defense against suffering. At the community level, he provides guidance that can help create a society that cares for people who suffer. At the dyadic level, Buber’s guidance also matters. His ideas point toward a therapeutic dyad that can help address suffering when the individual and community responses are not sufficient. Specifically, he guides us toward a holistic view of the person that transcends labels and also toward ineffable human relations. Here again, his ideas align with empirical research, but push beyond. Buber’s unique take on relationships has much to offer scholars seeking to understand and alleviate suffering. Some might perceive Buber as ignoring evil. That possible criticism and others deserve consideration. Nonetheless, readiness to adjust theory in response to Buber and other psychological outsiders may be valuable when developing a psychology of suffering.Peer reviewedMartin Buberdialoguesufferingguidepsychologypositive psycholog
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