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You need God in order to be, and God needs you—for that is the meaning of your life. The world as experience belongs to the basic word I-It. How would man exist if God did not need him, and how would you exist? Precisely for that reason it is the most imperishable and unavoidable. What is required is a deed that a man does with his whole being.. Here, when a person is considered as a You, there is a relation that involved the whole person. He who gives himself to it may withhold nothing of himself. Every means is an obstacle. This is the world of “experience,” in which these things and objects are outside of the person. Remarkable Last Words (or Near-Last Words). This is because when we are relating to someone in conversation, there is a dynamic and immediate reciprocity. This is the tragedy of man. Certainly it is the most burdened of all human words. 108 quotes from Martin Buber: 'All journeys have secret destinations of which the traveler is unaware. Only where all means have disintegrated encounters occur. That’s because it is only when we have an external relation to the world that we can contemplate it and design it in order to meet our needs. But thinking that you have brought this off in your own case, must you again divide the indivisible? The I of the basic word I-Thou is different from that of the basic word I-It. This is the eternal origin of art that a human being confronts a form that wants to become a work through him. He notices that in religious practices like prayer and sacrifice, people develop a completely dependent relation on God. Although Buber was to resurrect more attention to You instead of It, he acknowledges the It cannot ever be completely abandoned. As long as the firmament of the You is spread over me, the tempests of causality cower at my heels, and whirl of doom congeals. But because of the nature of language, this form of relation is more obvious than the others. The more we do of one, the less we can do of the other. This quote emerges in Buber’s discussion of God. 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. This is what it means for the You to come before I but for the I to come before It. He suggests some of the difficulty of this change, because it is easier to want to possess the world in objects rather than relate to the world in its indivisible wholeness. In fact, the It is necessary. The relation to a human being is the proper metaphor for the relation to God—as genuine address is here accorded a genuine answer. Asceticism assumes that the world is merely an "It" and therefore should be rejected in favor of a purely spiritual life. ', 'An animal's eyes have the power to speak a great language. And how much weight has all erroneous talk about God's nature and works (although there never has been nor can be any such talk that is not erroneous) compared with the one truth that all men who have addressed God really meant him? All names of God remain hallowed because they have been used not only to speak of God but also to speak to him. What has to be given up is not the I but that false drive for self-affirmation which impels man to flee from the unreliable, unsolid, unlasting, unpredictable, dangerous world of relation in the having of things. Nothing can doom man but the belief in doom, for this prevents the movement of return. Now that Buber has explained that everything in the world can be approached as either You or It—as either an external or a relational object—he adds that it is impossible not, at some point, for a You to become an It. Collection of sourced quotations from I and Thou by Martin Buber. What is it that is eternal: the primal phenomenon, present in the here and now, of what we call revelation? But Buber says that this depends on how we treat it. Although it is possible to develop an I-You relation in each of these realms, he claims that relations with humans more directly lead to relations with the eternal You, or the all-encompassing You that is also the name for God. Not affiliated with Harvard College. Our motto is: Don't quote it if you can't source it. This means every relation we have will at some point descend into objecthood. This is the sacrifice: the endless possibility that is offered up on the altar of the form... Love is responsibility of an I for a You: in this consists what cannot consist in any feeling - the equality of all lovers.. An animal's eyes have the power to speak a great language. For whoever pronounces the word God and really means Thou, addresses, no matter what his delusion, the true Thou of his life that cannot be restricted by any other and to whom he stands in a relationship that includes all others. Even as a melody is not composed of tones, nor a verse of words, nor a statue of lines—one must pull and tear to turn a unity into a multiplicity—so it is with the human being to whom I say You. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. In contrast, Buber thinks a truly relational approach to God would involve both God and man in a common action. Whoever goes forth in truth to the world, goes forth to God. What has to be given up is not the I, as most mystics suppose: this I is indispensable for any relationship, including the highest, which always presupposes an I and You. You can’t plan the planting or crops or draw up the blueprints for a house without thinking of the world as an object to be used and molded. Concentration and going forth, both in truth, the one-and-the-other which is the One, are what is needful. Not a figment of his soul but something that appears to the soul and demands the soul's creative power. But in the pure past one can live; in fact, only there can a life be arranged. In Buber’s definition, a “basic word” is actually a word-pair. When someone (the I) treats the world as an “It,” they make the world into things and objects to be used. I and Thou study guide contains a biography of Martin Buber, literature essays, quiz questions, major themes, characters, and a full summary and analysis. Does the tree then have consciousness, similar to our own? In this quote, Buber gives an example of treating someone as a “You” and then someone as an “It.” It is important, for Buber, that You and It do not refer to different things, but different ways of relating to a thing. The obstacle: for the improvement of the capacity for experience and use generally involves a decrease in man’s power to relate—that power which alone can enable man to live in the spirit. This is the risk: the primary word can only be spoken with the whole being. There is no subjectivity or personhood until someone or some person comes into relation with the world. 50 quotes from I and Thou: ‘All real living is meeting. I know nothing of a “world” and of a “worldly” life that separate us from God. In contrast, approaching a person as “It” turns him or her into an object with different qualities that can be dissected, like the vital signs and numbers a doctor might put in a chart. Persons appear by entering into relation to other persons. I simply approach an object as an "It"; I don't need it to respond. Inscrutably involved, we live in the currents of universal reciprocity. Subjectivity is created by relating with a You; you can't have an "I" without a "you," and vice versa. It is man's emerging from the moment of the supreme encounter, being no longer the same as he was when entering into it. resource to ask questions, find answers, and discuss the novel. The world is not divine sport, it is divine destiny. By contrast, the "I" can create the "It" all by itself. In this quote, Buber sets out his fundamental distinction between the world of “It” and the world of “You.” By “world,” Buber means a way of orienting to nature, men, or spiritual matters. I speak and you respond, and I respond to you.

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