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Life, in that it is life, necessarily entails justice.
— Martin Buber
philosopher, existentialist, translator, pedagogue, writer, literary editor, university teacher, Bible translator, educator, zionist, theologian, librettist
1878 – 1965
Life, in that it is life, necessarily entails justice.
To win a truly great life for the people of Israel, a great peace is necessary, not a fictitious peace, the dwarfish peace that is no more than a feeble intermission, but a true peace with the neighboring peoples, which alone can render possible a common development of this portion of the earth as the vanguard of the awakening Near East.
All journeys have secret destinations of which the traveler is unaware.
The prophet is appointed to oppose the king, and even more: history.
An animal's eyes have the power to speak a great language.
The world is not comprehensible, but it is embraceable: through the embracing of one of its beings.
I do not accept any absolute formulas for living. No preconceived code can see ahead to everything that can happen in a man's life. As we live, we grow and our beliefs change. They must change. So I think we should live with this constant discovery. We should be open to this adventure in heightened awareness of living. We should stake our whole existence on our willingness to explore and experience.
The real struggle is not between East and West, or capitalism and communism, but between education and propaganda.
When we rise out of [the night] into the new life and there begin to receive the signs, what can we know of that which — of him who gives them to us? Only what we experience from time to time from the signs themselves. If we name the speaker of this speech God, then it is always the God of a moment, a moment God.
The Thou encounters me by grace — it cannot be found by seeking. But that I speak the basic word to it is a deed of my whole being, is my essential deed.
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.
The I of the basic word I-Thou is different from that of the basic word I-It.
An animal's eyes have the power to speak a great language.
Egos appear by setting themselves apart from other egos.
All names of God remain hallowed because they have been used not only to speak of God but also to speak to him.
Whoever abhors the name and fancies that he is godless — when he addresses with his whole devoted being the Thou of his life that cannot be restricted by any other, he addresses God.
The world is not divine sport, it is divine destiny. There is divine meaning in the life of the world, of man, of human persons, of you and of me. Creation happens to us, burns itself into us, recasts us in burning — we tremble and are faint, we submit. We take part in creation, meet the Creator, reach out to Him, helpers and companions.
Through the Thou a person becomes I.
In philosophical anthropology, … where the subject is man in his wholeness, the investigator cannot content himself, as in anthropology as an individual science, with considering man as another part of nature and with ignoring the fact that he, the investigator, is himself a man and experiences this humanity in his inner experience in a way that he simply cannot experience any part of nature.
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.
You do not attain to knowledge by remaining on the shore and watching the foaming waves, you must make the venture and cast yourself in, you must swim, alert and with all your force, even if a moment comes when you think you are losing consciousness; in this way, and in no other, do you reach anthropological insight.
So long as you “have” yourself, have yourself as an object, your experience of man is only as of a thing among things.
In the ice of solitude man becomes most inexorably a question to himself, and just because the question pitilessly summons and draws into play his most secret life he becomes an experience to himself.
Man must be free of it all, of his bad conscience and of the bad salvation from this conscience in order to become in truth the way. Now, he no longer promises others the fulfillment of his duties, but promises himself the fulfillment of man.
The concept of guilt is found most powerfully developed even in the most primitive communal forms which we know: … the man is guilty who violates one of the original laws which dominate the society and which are mostly derived from a divine founder; the boy who is accepted into the tribal community and learns its laws, which bind him thenceforth, learns to promise; this promise is often given under the sign of death, which is symbolically carried out on the boy, with a symbolical rebirth.
Avoid melancholy with all your might. It hurts the service of God more than sin. Satan takes less pleasure in sin than in a man's melancholy over having sinned again and so feeling that he is a slave to sin. Thus the Evil One has caught the poor soul in the net of despair.
God ... desires His creature to be able to oppose Him. He has given that creature freedom. ... When man turns away from evil with that whole measure of power with which he is able to rebel against God, then he has truly turned to God.
As the oil is in the olive, so is the teshuvah, repentance, hidden within sin.
It is the highest service to submit the evil impulse to God through the power of love.
God ... demands everything, in order to give everything anew to him who loves Him, after that loving has truly given up all.
In the presence of God himself man stands always like a solitary tree in the wilderness.
When we desire to lead men to God, we must not simply overthrow their idols. In each of these images we must seek to discover what divine quality he who carved it sought.
To be old is a glorious thing when one has not unlearned what it means to begin, this old man had perhaps first learned it thoroughly in old age.
The realer religion is, so much the more it means its own overcoming. It wills to cease to be the special domain "Religion" and wills to become life. It is concerned in the end not with specific religious acts, but with redemption from all that is specific.
Dialogue and monologue are silenced. Bundled together, men march without Thou and without I, those of the left who want to abolish memory, and those of the right who want to regulate it: hostile and separated hosts, they march into the common abyss.
Greatness by nature includes a power, but not a will to power.
The great man, whether we comprehend him in the most intense activity of his work or in the restful equipoise of his forces, is powerful, involuntarily and composedly powerful, but he is not avid for power. What he is avid for is the realization of what he has in mind, the incarnation of the spirit.
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.
