Martin Buber Quotes

All real life is meeting.

The only possible relationship with God is to address him and to be addressed by him, here and now — or, as Buber puts it, in the present.

The philosophical anthropologist … can know the wholeness of the person and through it the wholeness of man only when he does not leave his subjectivity out and does not remain an untouched observer.

We can be redeemed only to the extent to which we see ourselves.

But a person, I would say, is an individual living really with the world. And 'with' the world, I don't mean in the world- just in real contact, in real reciprocity with the world in all the points in which the world can meet man.

The basic word I-Thou can be spoken only with one's whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a Thou to become; becoming I, I say Thou.

I consider a tree.

I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background.

I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air — and the obscure growth itself.

I can classify it in a species and study it as a type in its structure and mode of life.

I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate.

I can dissipate it and perpetuate it in number, in pure numerical relation.

In all this the tree remains my object, occupies space and time, and has its nature and constitution.

It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness.

To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event.

Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole.

The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way.

Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.

The differences between Buber and Hegel far outnumber their similarities. But they are at one in their opposition to any otherworldliness, in their insistence on finding in the present whatever beauty and redemption there may be, and in their refusal to pin their hopes on any beyond.

To look away from the world, or to stare at it, does not help a man to reach God; but he who sees the world in Him stands in His presence.

Nothing can doom man but the belief in doom, for this prevents the movement of return.

"We say 'far away'; the Zulu has for that a word which means, in our sentence form, 'There where someone cries out: "Oh mother, I am lost." ' The Fuegian soars above our analytic wisdom with a seven-syllabled word whose precise meaning is, 'They stare at one another, each waiting for the other to volunteer to do what both wish, but are not able to do."

Every man's foremost task is the actualization of his unique, unprecedented and never-recurring potentialities, and not the repetition of something that another, and be it even the greatest, has already achieved.

Play is the exultation of the possible.

Mundus vult decipi: the world wants to be deceived. The truth is too complex and frightening; the taste for the truth is an acquired taste that few acquire.

Here the You appeared to man out of a deeper mystery, addressed him out of the dark, and he responded with his life. Here the word has become life, and this life, whether it fulfilled or broke the law -both are required on occasion lest the spirit die on earth- is teaching. Thus it stands for posterity in order to teach it, not what is and not what ought to be, but how one lives in the spirit, in the countenance of the You. And that means: it stands ready to become a You for them at any time, opening up the You-world; no, it does not stand ready, it always comes toward them and touches them.