SAINT PAUL SEMINARY FOUNDATION PAGE i

MARTIN BUBER’S NOTION OF I-THOU RELATIONSHIP ON THE

ANALYSIS OF THE CONTEMPORARY INTERFAITH DIALOGUE

An Undergraduate Thesis Presented to

The Faculty of Philosophy
St. Paul Seminary Foundation

In Partial Fulfilment
of the Requirements for the Degree
Bachelor of Arts in Philosophy

WINSTON C. QUILATON
2023
 SAINT PAUL SEMINARY FOUNDATION PAGE ii

TABLE OF CONTENTS

PAGE

TITLE PAGE i
TABLE OF CONTENTS ii

CHAPTER 1: INTRODUCTION
1.1 Background of the Study 1
1.2 Review of Related Literature 4
1.21 On Martin Buber's I-Thou Relationship 6
1.22 On Religion and Interfaith Dialogue 12
1.23 Challenges and Opportunities in Interfaith Dialogue 15
1.24 Buber’s I-Thou Relationship and Interfaith Dialogue 16
1.3 Statement of the Problem 18
1.4 Thesis Statement 19
1.41 Subsequent Arguments 20
1.5 Rhetorical Strategies 20
1.51 Rhetorical Strategy of the 1st Sub-Problem 21
1.52 Rhetorical Strategy of the 2nd Sub-Problem 22
1.52 Rhetorical Strategy of the 3rd Sub-Problem 23
1.6 Significance of the Study 23
1.61 Personal Choice 23
1.62 The Catholic Church and World Religions 24
1.7 Scope and Limitation 25
1.8 Conceptual Framework 27
1.9 Definition of Terms 28
1.10 Intellectual Biography 29
1.11 Bibliography 36
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CHAPTER 1:
INTRODUCTION

1.1. Background of the Study

Interfaith dialogue has become increasingly crucial in today's globalized

and diverse world.1 As societies become more interconnected, understanding and

respecting different religious backgrounds have become vital for fostering

peaceful coexistence.

The recent war situation between Israel and Palestine may be caused by

political or geographical conflicts but religious difference could not be

discounted as a possible cause, as well, since Israel is Jewish while Palestine is

Arab or Muslim.2 Moreover, the seemingly unending conflict in Mindanao may

be attributed to political or geographical but we cannot discount the possibility

that the religious diversity could have a hand to it on the perceived notion of

‘separatism’.3 In this pluralistic world, we can say then that interfaith dialogue is

crucial. The question is, “Do interfaith dialogues of today form genuine

1
Johannis Siahaya, et. al., “Interfaith Dialogue in the Context of Globalization:
The Role of Religion in International Diplomacy,” International Journal of Science and
Society 5:4 (2023), 852, accessed October 23, 2023,
https://ijsoc.goacademica.com/index.php/ijsoc/article/view/856/781.
2
Stephanie Claire Mitchell, “The Function of Religion in the Israeli-Palestinian
Conflict,” Dissertations and Theses (2017), 49, accessed October 23, 2023,
https://doi.org/10.15760/etd.5823.
3
Rizal Buendia, “The State-Moro Armed Conflict in the Philippines: Unresolved
National Question or Question of Governance?”, Asian Journal of Political Science
(2005), 126, accessed October 23, 2023,
https://www.researchgate.net/publication/40614217_The_state-
Moro_armed_conflict_in_the_Philippines_Unresolved_national_question_or_question_of
_governance.
 SAINT PAUL SEMINARY FOUNDATION PAGE 2

relationship? The question begs another essential question: how can we form

such genuine dialogue?” Such dialogue needs to go beyond mere tolerance while

at the same time respecting individuals’ boundaries and beliefs.

Martin Buber (1878-1965), a prominent philosopher, religious thinker,

and educator, proposed the concept of the "I-Thou" relationship 4, which

emphasizes mutual respect, relationship, and dialogue as fundamental principles

for human interactions. His concept of dialogue gives premium on the I-Thou

relationship scheme. His concept illustrates an inclusive model that recognizes

and respects both interpersonal and intellectual boundaries in religious dialogue

and promotes a shared reality where all partners come to understand each other’s

position, even if they do not entirely agree with it. Learning to tolerate others

represents progress and can become an initial step toward mutual understanding

and perhaps even reconciliation. Genuine dialogue could be the key to mutual

respect and understanding without coercing the other to accept one’s belief or

position. Furthermore, it serves as a connection which is crucial in overcoming

exclusion.

In genuine dialogue, the encounter between self and other forms a living

foundation for community and meaningful relationship, even if they hold

different beliefs. When two individuals are recognized and affirmed with at least

some degree of mutuality, genuine dialogue is present. So, any form of dialogue

must involve an attitude of openness by both partners to include the other in the
4
Martin Buber, Between Man and Man, trans. Ronald Gregor-Smith (New York:
Routledge Classics, 1947), accessed September 17, 2023,
https://www.bard.edu/library/pdfs/archives/Buber-Between_Man_and_Man.pdf.
 SAINT PAUL SEMINARY FOUNDATION PAGE 3

sphere of commonality between them. Buber’s idea of I-Thou relationship is

seen to be an appropriate perspective to analyze the contemporary issue on

interfaith dialogue. It offers a realistic and an effective tool for possible mutual

understanding between people of diverse beliefs. It pays due respect to the person

of contrasting worlds devoid of bias nor prejudices. It affirms the being of the

other with due respect. Buber often describes what takes place between I and

Thou as genuine dialogue, because in genuine dialogue, the self and other

reciprocally acknowledge and confirm each other’s existence. As Buber explains,

genuine dialogue occurs “where each of the participants really has in mind the

other or others in their present and particular being and turns to them with the

intention of establishing a living mutual relation between himself and them.” 5

Following Buber’s model, the goal of the teacher in education is to stimulate

these students to talk to each other.6 Both groups should be allowed to express

their beliefs, and more importantly, both groups should be encouraged to listen

attentively from the other side. Through genuine dialogue, students can come to

a clearer recognition of their own positions and the position of the others, as well

as find points of commonality. Such an exchange would move beyond mere

tolerance to acceptance the existence of the other, and at the same time, the

fruitfulness of the discussion does not depend upon one side being completely

5
Martin Buber, I and Thou, trans. Ronald Gregor Smith (Edinburgh: T. & T.
Clark, 1923), accessed September 27, 2023,
https://www.burmalibrary.org/docs21/Buber-c1923-I_And_Thou-ocr-tu.pdf.
6
Jonas Aspelin, “Teaching as a way of bonding: a contribution to the relational
theory of teaching,” Educational Philosophy and Theory, 53:6 (2021), accessed
September 27, 2023,
https://www.tandfonline.com/doi/full/10.1080/00131857.2020.1798758.
 SAINT PAUL SEMINARY FOUNDATION PAGE 4

converted to the position of the other. What emerges between the groups in the

discussion is a mutuality of understanding and recognition, an opening to allow

the other a voice in one’s world. These opening forms the space of inclusive

meeting that Buber envisions. Buber’s concept of inclusion provides a viable

alternative to both tolerance and empathy.

Inclusive community arises when we live meaningfully together in the midst

of different opinions and perspectives. The sort of community Buber envisions

could certainly include persons of different fields. 7 When applying Buber’s

model of inclusive dialogue to the topic of interfaith conversation, it is important

to recognize that Buber does not present a theory for how to evaluate the truth of

competing views, nor does he argue that the truth of one’s view is irrelevant.

Rather, his priority is placed on how to live with others in the midst of diversity

in a manner that maintains genuine commitment to personal belief and genuine

respect for the position of the other.

1.2. Review of Related Literature

The review of this research entitled: AN ANALYSIS OF THE

CONTEMPORARY INTERFAITH DIALOGUE IN THE LIGHT OF MARTIN

BUBER’S NOTION OF I-THOU RELATIONSHIP is divided into five sections:

(1.21) On Martin Buber's I-Thou Relationship, (1.22) On Religion and Interfaith

7
Wayne Veck, “Martin Buber's concept of inclusion as a critique of special
education,” International Journal of Inclusive Education, 17:6 (2013), 614-628, accessed
September 28, 2023,
https://www.tandfonline.com/doi/abs/10.1080/13603116.2012.696728
 SAINT PAUL SEMINARY FOUNDATION PAGE 5

Dialogue, (1.23) Challenges and Opportunities in Inter-faith Dialogue, and

(1.24) Buber’s I-Thou Relationship and Interfaith Dialogue. The section On

Martin Buber's I-Thou Relationship delves into Martin Buber's philosophical

concept of the I-Thou relationship. It reviews the characteristics of this

relationship, while emphasizing the importance of it as genuine encounters,

mutual recognition, and the inherent value of the other person among different

areas of studies particularly on communication theory, sociology, ethics, and

religion. On the second section, On Religion and Interfaith Dialogue, the focus

shifts toward recognizing different typologies of religion and the significance in

promoting mutual understanding among various religious communities. On the

third section, Challenges and Opportunities in Interfaith revisits the challenges

and opportunities that arise in the context of interfaith dialogue. It discusses

potential barriers and prospects towards effective dialogue. On the fourth

section, On Buber’s I-Thou Relationship and Interfaith Dialogue, reconsiders the

earlier contributions on the field of philosophy by exploring the intersections

between Martin Buber's notion of the I-Thou relationship and his interpretation

on interfaith dialogue. It examines how Buber's philosophy can inform and

enrich the practice of interfaith dialogue, emphasizing the importance of

recognizing the inherent value and uniqueness of individuals from different

religious backgrounds. On the final section, Differences between the Thesis and

the Related Literature, the research highlights the differences between the thesis

and the existing literature on interfaith dialogue. It identifies the unique

 SAINT PAUL SEMINARY FOUNDATION PAGE 6

contribution of the research in analyzing interfaith dialogue through the lens of

Buber's I-Thou relationship.

By dividing the review into these sections, the research aims to provide a

comprehensive analysis of the contemporary interfaith dialogue in relation to

Martin Buber's notion of the I-Thou relationship. This approach allows for a

deeper understanding of the philosophical underpinnings, practical implications,

and potential obstacles in interfaith dialogue. Ultimately, the research seeks to

contribute to the existing literature on interfaith dialogue and provide insights for

enhancing understanding and cooperation among individuals of different faiths,

particularly on the contemporary discussions of world interfaith dialogue. In

addition, the aim is to contribute new insights to studies related to Martin Buber’s

I and Thou Relationship and to study what has not yet been explored.

1.21 On Martin Buber's I-Thou Relationship

I-Thou Relationship is the main thesis of Martin Buber’s dialogical

philosophy. It has been a topic of interest for many scholars to analyze his theory

of I-Thou Relationship, not focused primarily on purely contextualized

philosophical field, but on the generic idea of it on communication theory,

existential philosophy, sociology, and ethics.

On communication theory, Cipolla8 provides a comparative scheme,

which differentiates ‘I-Thou’ and ‘I-It’ modes of relationship. She presents

8
Carla Cipolla, “Tourist or Guest: Designing Tourism Experiences or Hospitality
Relations,” Design Philosophy Papers (June 2004), accessed September 20, 2023,
https://www.researchgate.net/publication/287880852_Tourist_or_Guest_Designing_Tour
ism_Experiences_or_Hospitality_Relations.
 SAINT PAUL SEMINARY FOUNDATION PAGE 7

Martin Buber's concept of "I-Thou" relationships, emphasizing the importance of

genuine human connections and mutual respect in all relationships. Anderson

and Cisnna9 also explains the concept where "I and Thou" is not a simplistic call

for love or avoidance of conflict, but rather a way of characterizing

communication and relationships. Here, Buber focused on the importance of

relational attitudes and the ‘between’ in human interactions. It emphasizes the

importance of genuine dialogue and presence in human relationships, rather than

a transcendence of everyday reality. Thus, Buber's work is seen as a significant

contribution to the understanding of communication theory.

There are also other prominent existentialist authors that is somehow

related to Buber’s concept on communal relationship such as Karol Wojtyla 10 and

Gabriel Marcel11. Marcel’s Being and Having discusses different approaches to

how individuals interact with their bodies, the world around them, and other

people in the world. Marcel stated that, “I cannot say that [my body] is at my

disposal… [but] this absolute disposal is therefore in reality a putting out of

use.”12 The concept of having and being one's body offers interesting insights

into how individuals perceive their connection with themselves, others, and the

9
Rob Anderson and Kenneth Cissna, “Encyclopedia of Communication Theory:
I and Thou”, SAGE Publications, Inc. (2009), accessed October 23, 2023,
https://nwnoggin.org/wp-content/uploads/2018/09/I-and-Thou.pdf.
10
Karol Wojtyla, The Acting Person, trans. Andrzej Potocki (Dordrecht, Holland:
D. Reidel Pubblishing Company, 1979), accessed October 15, 2023,
https://link.springer.com/book/9789027709691.
11
Gabriel Marcel, Being and Having, trans. Katharine Farrer (Glasgow: Robert
MacLebose and Company Limited, 1949), accessed October 15, 2023,
https://dhspriory.org/kenny/PhilTexts/Marcel/BeingAndHaving.pdf
12
Ibid., 82.
 SAINT PAUL SEMINARY FOUNDATION PAGE 8

world. Although one has the power to act in one’s body, he qualified that one

does not have the full possession over one’s body. This being and having

extends beyond the physical body. The way we relate through being and having

influences our stance in the world.13 Wojtyla’s The Acting Person, on the other

hand, highlights the importance of the phenomenological experience of oneself

and the world as a valuable indicator in exploring the core nature of the human

person and humanity as a whole. He argues that, “The notion of ‘community’

expresses the reality that we have been focusing upon in the present chapter, in

which ‘acting and existing together with others… We find in it the reality of

participation as that essential of the person which enables him to exist and act

‘together with others’ and thus to reach his own fulfillment.” 14 Moreover, the

person are relational beings with the ability to surpass their own limitations by

empathizing with others and deriving satisfaction from acts of selflessness.15

In sociology, Friedman16 provides a comprehensive analysis of Buber's

philosophy, focusing on the I-Thou relationship. He explores the transformative

potential of this relationship, arguing that it allows individuals to transcend their

egocentric tendencies and experience a profound sense of interconnectedness. He

13
Margaret Mullan, “Dialogic Praxes in Gabriel Marcel’s Philosophy: Hope for
Being in a Technological World”, Duquesne Scholarship Collection (Fall 2017): 63,
accessed October 15, 2023, https://dsc.duq.edu/etd/195/.
14
Karol Wojtyla, The Acting Person, 185.
15
Ferdinand Tablan, “Preliminary Notes on Wojtyla’s Personalist Ethics,”
PhilPapers (2006): 22, accessed October 15, 2023, https://philarchive.org/rec/TABPNO.
16
Maurice Friedman, Martin Buber: Life of Dialogue, (Routledge, 2003),
accessed October 14, 2023, https://books.google.com.ph/books?
hl=tl&lr=&id=zCG5VSrKvOEC&oi=fnd&pg=PT7&dq=intellectual+biography+of+Martin+B
uber&ots=XJVKVmeacJ&sig=t5JwJL7-YWr4C8TEMAdTqk-
ycjQ&redir_esc=y#v=onepage&q=intellectual%20biography%20of%20Martin
%20Buber&f=false.
 SAINT PAUL SEMINARY FOUNDATION PAGE 9

also highlights the social implications of the I-Thou relationship, emphasizing its

role in promoting social harmony to establish a true community. He stated that,

“True community, writes Buber, can only be founded on changed relations

between men, and these changed relations can only follow the inner change and

preparation of the men who lead, work, and sacrifice for the community.” 17

However, to promote social harmony, it also requires active participation from

both parties. Kramer18 argues that the I-Thou encounter requires active

participation, genuine presence, and a willingness to engage authentically with

others. “The I is actual through its participation in actuality. The more perfect the

participation is, the more actual I becomes,”19 he added.

As an ethical consideration, we cannot also neglect the fact that social

contract can be derived from the social agreement which seeks good and moral

principles. In fact, “Most of the traditional ethical values -- not killing, stealing,

committing adultery, lying, cheating, and so forth -- are in fact implied in the I-

Thou relation, but not as an absolute code. Rather these traditional ethical values

must be understood as the symbolic expression of what takes place when people

stand in true dialogical relation to each other” 20. It creates a transformative

potential for the I-Thou relationship not just in the community, but also for

17
Ibid., 53.
18
Kenneth Kramer, Martin Buber's I and Thou: Practicing Living Dialogue,
(Paulist Press, 2004), 110, accessed October 15, 2023,
https://books.google.com.ph/books?
id=VgvSa1_l0BEC&printsec=frontcover&hl=fil&source=gbs_ge_summary_r&cad=0#v=o
nepage&q&f=false.
19
Ibid.
20
Maurice Friedman, Martin Buber: Life of Dialogue, 232.
 SAINT PAUL SEMINARY FOUNDATION PAGE 10

personal development. Nolan21 claims that I and Thou acts as a communal self,

which is “both expressive and managerial selves focus on what is going on inside

of a person.” It acts as a guiding principle for effective and good relationship

among different groups of areas concerned, such as maintaining a mutual

understanding of true religion.

According to Wood22, I and Thou relationship is living mutuality with

others. “And when living mutuality vanishes, then mistrust, curiosity, and routine

step in to establish the fundamental modes of relation to others. With the

disappearance of relation, religion likewise disappears, for the true name of

religion, according to Buber, is presentness.” 23 True religion requires the

understanding that we recognize the other religion as being present, also. If we

understand the religion as being present, we may also understand the notion of

Buber’s philosophy of I and Thou.

1.22. On Religion and Interfaith Dialogue

According to Jense24, there are various typologies of religion which is

very complicated, depending on what aspects of religion are we talking about,

between the sacred and the profane. In terms of sacred religion, he said,

21
Carrie Maureen Nolan, “Educative encounters: An analysis of Dewey, Buber
and Noddings to understand the role of encountering self, others and the world in
teaching and learning in higher education”, Doctoral Dissertations (Spring 2012), 133,
accessed October 15, 2023, https://scholars.unh.edu/dissertation/665/.
22
Robert Wood, Martin Buber's Ontology: An Analysis of I and Thou,
(Northwestern University Press: 1969), accessed October 15, 2023,
https://nupress.northwestern.edu/9780810106505/martin-bubers-ontology/
23
Ibid., 55.
24
Jeppe Sinding Jensen, What is Religion, 2nd ed. (New York, NY: Routledge,
2019), accessed October 15, 2023,
https://www.routledge.com/What-Is-Religion/Jensen/p/book/9781138586345.
 SAINT PAUL SEMINARY FOUNDATION PAGE 11

“Religions may be divided into two groups… polytheism and monotheism.” 25

The primary religions across the globe are Hinduism, Buddhism, Islam,

Christianity, Taoism, and Judaism, which exhibit numerous disparities,

encompassing their organizational structures and the principles they uphold.

Additional distinctions involve the perception of a supreme being, the origins of

both the world and the religion, and the utilization of sacred texts and artifacts.26

On one hand, it is of great importance to distinguish the definition of

interfaith from inter-religious. The two terms, even though used interchangeably

by some, according to the Journal of Ecumenical Studies, should be treated

differently. Longhurst27 cites several recent essays such that, “Interfaith is

expansive and inclusive than interreligious”28. The former acts as a sociopolitical

initiative with the goal of fostering “intergroup understanding and peace” 29, while

the latter functions as an academic field that maintains religious neutrality and is

committed to rigorous critical examination. Furthermore, the World Council of

Churches30 makes a clear distinction between 'interfaith' and 'interreligious'.

25
Ibid, 51.
26
Tonja R. Conerly et. al., “Introduction to Sociology 3e: World Religions,”
OpenStax (2021), accessed October 15, 2023, https://openstax.org/books/introduction-
sociology-3e/pages/1-introduction.
27
Christopher Evan Longhurst, “Interreligious Dialogue? Interfaith Relations? Or,
Perhaps Some Other Term?,” Journal of Ecumenical Studies 55, no. 1 (Winter 2020),
118-119, accessed October 15, 2023, https://doi.org/10.1353/ecu.2020.0001.
28
Olav Fykse Tveit, “Called to Dialogue: Interreligious and Intra- Christian
Dialogue in Ecumenical Conversation,” WCC Publications (2016): 11, quoted in
Christopher Evan Longhurst, 118.
29
Kate McCarthy, “(Inter)Religious Studies: Making a Home in the Secular
Academy,” 2–15, quoted in Christopher Evan Longhurst, 119.
30
Biljana Popovska et. al., “The Role of Interreligious and Interfaith Dialogue in
the Post-Secular World,” Academicus - International Scientific Journal, 28, accessed
October 15, 2023,
https://www.researchgate.net/publication/318213453_The_Role_of_Interreligious_and_I
 SAINT PAUL SEMINARY FOUNDATION PAGE 12

'Interreligious' specifically pertains to actions and engagements among various

Christian denominations. In contrast, 'interfaith' encompasses interactions

between different faith groups, including but not limited to Muslims, Christians,

Hindus, Jews, and others. According to Gupta 31, Interfaith dialogue is the process

through which individuals of various religions come to respect and understand

each other, allowing them to live and function together despite their divergent

views. Thus, interfaith dialogue and mutual understanding play a crucial role in

fostering peaceful coexistence and harmony among individuals from different

religious backgrounds. It is a process of communication and understanding

between people of different faiths. It is a way to promote mutual respect and

peaceful coexistence among people of different religions.

In the Philippine context, interfaith dialogue has been used as a tool for

promoting peace and understanding among different religious groups. According

to a study conducted by Demalon32, he investigates how interfaith groups help to

enhance religious acceptance and harmony. Additionally, the study analyzes the

activities and impact of two specific interfaith organizations, Silsilah Dialogue

Movement and Al Qalam Institute of Ateneo de Davao University. The

nterfaith_Dialogue_in_the_Post-Secular_World.
31
Nisha Gupta, “Stories of faith, stories of humanity: fusing phenomenological
research with digital storytelling to facilitate interfaith empathy,” Qualitative Research in
Psychology 17, no. 2 (March 2018), accessed October 15, 2023,
https://www.researchgate.net/publication/323623256_Stories_of_faith_stories_of_huma
nity_fusing_phenomenological_research_with_digital_storytelling_to_facilitate_interfaith
_empathy.
32
Bai Honey Kasan Demalon, “The Role of Interfaith Organizations in Promoting
Religious Tolerance and Coexistence: The Case of The Philippines,” College of Islamic
Studies (2002), accessed October 15, 2023,
https://www.proquest.com/openview/94585cbc9cb3ec6043f25e2086f92ab1/1?pq-
origsite=gscholar&cbl=2026366&diss=y.
 SAINT PAUL SEMINARY FOUNDATION PAGE 13

effectiveness of faith-based approaches in resolving conflicts is discussed in the

context information. According to the research, interfaith dialogue and

engagement have the potential to contribute to peacebuilding and conflict

resolution. It is suggested that through understanding and appreciating the

differences in values, principles, traditions, and religions of shared communities,

coexistence with mutual respect can be achieved.

Amongst all these organizations, for the past decades, the Vatican and the

World Council of Churches (WCC)33 have played an active role in initiating and

facilitating these meetings. Interfaith dialogue has always been an integral part of

life, and individuals can enhance their understanding by participating in interfaith

dialogue meetings, which can provide them with additional perspectives and

insights such as (1) building of friendship and trust, (2) sympathetic and irenic

scholarship, and (3) establishment of units. Nevertheless, interfaith dialogue is an

important tool for promoting mutual understanding and peaceful coexistence

among people of different religions. It can help create an environment of respect,

tolerance, and cooperation among people of different faiths.

1.23. Challenges and Opportunities in Interfaith Dialogue

It is important to be aware of the challenges of interfaith dialogue in order

to create an environment that is conducive to peaceful coexistence. According to

Catto’s34 reflection on Interfaith Dialogue in Coventry, one aspect of challenge

33
John Azuma, “Islam and Christian–Muslim Relations,” Taylor & Francis 13:3
(2010): 269-270, accessed October 15, 2023,
http://dx.doi.org/10.1080/09596410220220145480.
34
Johannes Quack and Cora Schuh, “Religious Indifference New Perspectives
from Studies on Secularization and Nonreligion,” Springer International Publishing
 SAINT PAUL SEMINARY FOUNDATION PAGE 14

for religious involvement in Britain is the prevailing disinterest of the people. To

her, “religious indifference is linked to wider understandings of indifference as

lack of engagement and awareness (passivity/irrelevance), rather than the

philosophical principle of indifference (evaluative indifference) or lack of bias.” 35

She further criticizes that the generation have become irreligious, known for their

lack of strong commitment to religion, their unwillingness to regularly attend

church, and their tendency to rely on superstitious beliefs. 36 One of the prevailing

factors of this indifference and lack of interest is the increasing younger

generations that have become pre-occupied by trend in modernity. In Beraud and

Willaime’s37 research on young people and religion in France, a significant

portion of the surveyed adolescents showed little interest or concern towards

religion. Another challenge in achieving a successful interfaith dialogue is the

complicated history of war conflict between religions. Franda 38 writes extensive

historical research on the existence of war which possibly hinders interfaith

dialogue between Muslim and Christians (e.g., Syria, Iraq and Afghanistan,

Palestine vs. Israel and 9/11). “Though tensions, conflicts, and even wars in

which Christians and Muslims stand against each other are not primarily
(2017), 65, accessed October 15, 2023,
https://www.researchgate.net/publication/316049211_Interfaith_Dialogue_and_the_Chall
enge_of_Indifference_Reflections_from_Fieldwork_in_the_City_of_Peace_and_Reconcil
iation.
35
Ibid., 65-66.
36
Ibid., 70.
37
Giuseppe Giordan, “Youth and Religion,” Annual Review of the Sociology of
Religion 1 (January 2010), 163-164, accessed October 15, 2023,
https://doi.org/10.1163/ej.9789004187900.i-488.
38
Iren Franda, “Interfaith Dialogue and Religious Peacebuilding in the Middle
East,” Faculty of Theology (2016), accessed October 15, 2023, https://www.diva-
portal.org/smash/get/diva2:942759/FULLTEXT01.pdf.
 SAINT PAUL SEMINARY FOUNDATION PAGE 15

religious in character, they possess an undeniable religious dimension,” 39 as he

added.

To initiate Interfaith Programs, Garfinkel 40 opens specific opportunities

that religious actors and institutions must sincerely support this movement. This

includes: (1) Context, (2) Implementation, and (3) Outcome. First, the program

must recognize the conflict areas from general issues to specific but essential

details. Second, it requires constant evaluation to identify the implicit and

explicit relationship of the recurring events is conveyed or not. Finally, the

outcome must be anticipated as to what are the goals in every meeting and

activity that must be accomplished to prevent further conflicts. The finality

requires lengthy time and consecutive periods of engagement and may include

increased cooperation between faiths of non-political tasks.

1.24. Buber’s I-Thou Relationship and Interfaith Dialogue

Buber’s notion of the I-Thou Relationship and its connection to Interfaith

Dialogue is already discussed on several insights and essays to analyze different

faiths and interfaith dialogue.

Some insights include: Larson and Shady41 on Interfaith Dialogue in a

Pluralistic World: Insights from Martin Buber and Miroslav Volf. The authors

39
Ibid., 14.
40
Renee Garfinkel, "What Works? Evaluating Interfaith Dialogue Programs,”
Special Report, no. 123 (2004): 6, accessed October 15, 2023,
https://www.usip.org/publications/2004/07/what-works-evaluating-interfaith-dialogue-
programs.
41
Marion Larson and Sara Shady, “Interfaith Dialogue in a Pluralistic World:
Insights From Martin Buber and Miroslav Volf”, Journal of College and Character, 10:3
(2009), accessed October 15, 2023, https://www.tandfonline.com/doi/abs/10.2202/1940-
1639.1086.
 SAINT PAUL SEMINARY FOUNDATION PAGE 16

discuss the importance of open dialogue between individuals from different

religious traditions, emphasizing the need for inclusion and mutual

understanding. They mention Buber’s concepts of inclusion and Miroslav’s

embrace as complementary models for interreligious dialogue. Cohen 42 also

supports Buber on the interfaith dialogue. According to her, “the ‘I and Thou’

relationship conceived by Martin Buber particularly influenced the format of

interfaith forums. He emphasized that authentic communication, where the

participants hear what each other says, has no institutional or ideological

framework.”43

On social studies, Heine and Abe on Buddhism and Interfaith Dialogue44

reconsiders Martin Buber and others in his study of Buddhism. The author

mentions having a personal contact with Martin Buber during a week-long

seminar at Columbia University focused on Judaism and Christianity, where

Buber was the featured speaker. Here, he briefly specified the similarities and

differences of Buber’s Hasidism and his interpretation on Zen Buddhism. For

Harding45, in his Jesus—A Life in Dialogue: A Christian Response to Martin

42
Shana Cohen, "Assessing the Impact of Interfaith Initiatives," Methods and
Frameworks 3 (2021), 197, accessed October 15, 2023,
https://www.kaiciid.org/sites/default/files/evaluationinterreligiouspeacebuildinganddialogu
e_kaiciidbeyonddialogue3_2021_0.pdf
43
Ibid., 203.
44
Steve Heine and Masao Abe, “Buddhism and Interfaith Dialogue,” Library of
Philosophy and Religion 1, no.2 (1995), accessed October 15, 2023,
https://link.springer.com/book/10.1007/978-1-349-13454-0.
45
Tim Harding, "Jesus—A Life in Dialogue: A Christian Response to Martin
Buber's Identification with the Jewish Jesus," A Journal of Christian Spirituality 16, no. 2
(2016), accessed October 15, 2023,
https://www.researchgate.net/publication/310315417_Jesus-
A_Life_in_Dialogue_A_Christian_Response_to_Martin_Buber's_Identification_with_the_
Jewish_Jesus.
 SAINT PAUL SEMINARY FOUNDATION PAGE 17

Buber’s Identification with the Jewish Jesus, the author examines how Buber was

able to deeply connect with the beliefs of the Jewish Jesus while simultaneously

rejecting the fundamental teachings of Pauline Christianity. Although Buber

criticizes the Pauline teachings of Christ as God, he also agrees on the process of

the relation of Jesus with the Father through the nature of dialogue with the

eternal Thou. “If, from our gentile up-bringing, we cannot fully identify with

Jesus the Jew, then we might accept and mourn this limitation, but we have at

least received, both from the Jewish tradition and from Jesus himself, the gift of

dialogue with our eternal Thou, and the receiving of abundant life through this

dialogue,”46 as he asserts. Durward47 also uses Buber’s inclusivity on the impact

of Christian claims of uniqueness in the spheres of peacemaking and interfaith

dialogue. The Catholic Church today allows the salvation of non-Christians and

as Buber asserts, inclusion is the “extension of oneself.” 48 He believes that

“interfaith dialogue is about sharing experiences of God and unique revelation,

not about breaking up faith communities… not abandoning tradition, history, and

identity to embrace others that are not our own.”49

46
Ibid., 253.
47
Rosemary Durward, "Christian claims of uniqueness, the Problem of Violence
and interfaith dialogue," The Ashgate Research Companion to Religion and Conflict
Resolution (2016), accessed October 15, 2023, https://books.google.com.ph/books?
id=6fvOCwAAQBAJ&pg=PR5&lpg=PR5&dq=Christian+Claims+of+Uniqueness,
+the+Problem+of+Violence+and+Interfaith+Dialogue+33+Rosemary+Durward&source=
bl&ots=7oSomcAaG6&sig=ACfU3U0qqrqCusNgxbe5ASzwH86rr2_MMQ&hl=fil&sa=X&v
ed=2ahUKEwjQ4ZWf16-
CAxUsTGwGHTBWA2oQ6AF6BAggEAM#v=onepage&q=Christian%20Claims%20of
%20Uniqueness%2C%20the%20Problem%20of%20Violence%20and%20Interfaith
%20Dialogue%2033%20Rosemary%20Durward&f=false.
48
Ibid., 39.
49
Ibid., 43.
 SAINT PAUL SEMINARY FOUNDATION PAGE 18

1.3. Statement of the Problem

This paper intends to present an analysis of the contemporary issue on

interfaith dialogue using Buber’ I-Thou relationship as a framework. This diverse

characteristic of different religions, namely Judaism, Hinduism, Catholicism, and

Islam, will serve as foundation in the analysis by doing the following: (1) delve

into the dialogical philosophical foundation of Martin Buber's I-Thou concept,

particularly on the three elements: (a) Inclusivity, (b) Affirmation, and (c)

Appreciation, towards meaningful connections between individuals despite of

diversity; (2) investigate the current landscape of interfaith dialogue, considering

the challenges, opportunities, and methods utilized to promote understanding and

cooperation among different religious faiths, particularly on (a) Doctrines and (b)

Rituals; and (3) examine how Buber's theory of the I-Thou relationship can

inform and improve practical approaches to interfaith dialogue, facilitating more

authentic and constructive conversations. The three aforementioned critical

evaluations make this paper dissimilar to other scholars exploring Buber, as they

will also serve as delimitations to what this paper intends to present. Thus, the

researcher intends to answer the following questions:

1.31 Within the Framework of Buber’s I and Thou, what Model of

Interfaith Dialogue could shape a meaningful Contemporary Discussions about

Faith?

1.311. What is Martin Buber's Notion of I and Thou?

 SAINT PAUL SEMINARY FOUNDATION PAGE 19

1.312. What are the challenging Concerns of Contemporary

Interfaith dialogue?

1.313. How does the I-Thou shape a new model for a Meaningful

Contemporary Interfaith Discussions?

1.4. Thesis Statement

Based on the problems raised earlier, this Thesis argues that unless we

attain certain level of genuine dialogue, the potentials for faith-related animosity

could never be avoided.

1.41. Subsequent Arguments

1.411. The paper intends to expose how Buber’s philosophy of

dialogue as spelled out in his concept of I-Thou relationship anchored on

the spirit of inclusivity, affirmation, respect and appreciation of a diverse

individual or a group could be a framework in conducting an interfaith

dialogue.

1.412. The contemporary issue of interfaith dialogue among

different religions could be the missing link if not the key to resolving if

not curbing the seemingly unending religious terrorism and religious

extremism that has caused adverse effects to global quest for peace and

unity. It highlights on the need for religious tolerance, religious freedom

and mutual respect for one’s uniqueness or diversity.

 SAINT PAUL SEMINARY FOUNDATION PAGE 20

1.413. The application of Buber’s philosophy of dialogue as

articulated in his I-Thou relationship to the contemporary issue of

interfaith dialogue provides some mechanisms anchored on inclusivity

such as respect for religious differences, appreciation of religious

differences under a fraternal atmosphere.

1.5 Rhetorical Strategies

This research is qualitative and exploratory. The researcher collected his

sources on internet online journals. It explored and evaluated written books (e-

books), journal articles, essays, dissertations, and other related studies published

online through Google Scholar, Google Books, and Internet Archive. The

research critically analyzed Martin Buber’s notion of I and Thou relationship as it

applied to the interfaith discussions on the contemporary setting.

1.51. Rhetorical Strategy of the 1st Sub-Problem

Martin Buber’s philosophy of intersubjectivity distinctly spelled out in his

concept of I-Thou relationship serves as a framework of this paper in analyzing

the contemporary issue of interfaith dialogue. The writer has seen the

appropriateness of Buber’s concept of I-Thou relationship in understanding how

an interfaith dialogue among diverse religions be held or conducted for some

reasons. First, Buber’s concept of I-Thou relationship affirms or recognizes the

value of the existence of the participants despite differences in more ways than

one. Second, Buber’s concept of I-Thou relationship appreciates the diversity of

 SAINT PAUL SEMINARY FOUNDATION PAGE 21

the participants’ subjectivities which cover one’s culture, creed, ideology,

language, social class, among others. Third, Buber’s concept of I-Thou

relationship does not employ coercion nor discrimination, instead, applies respect

of one another’s freedom and dignity. Finally, Buber’s concept of I-Thou

relationship is inclusive and therefore, reconciliatory if not a unifying scheme.

What is primordially laudable with Buber’s concept of I-Thou relationship is the

manifestation of hope and determination to foster unity amidst diversity, to build

a bridge of solidarity instead of wall of animosity or polarity.

The paper will also include some pertinent data culled from related

literature or sources articulating the wisdom and the relevance of Buber’s

philosophy of dialogue as expressed in his concept of I-Thou relationship in

promoting harmony, peace, unity and solidarity in this contemporary time.

1.52. Rhetorical Strategy of the 2nd Sub-Problem

One of the global pressing concerns in this contemporary time is the rift

or animosity that has created a wedge among diverse religions. The Christian-

Muslim tension that has been polarizing the people of Mindanao, the seemingly

unceasing conflict between the Jews and the Muslim in the Middle East, to name

some, has prodded if not prompted this writer to write about the possibility of an

interfaith dialogue to get a better picture of the whole scenario as well as how it

can work towards a possible dialogue leading to the promotion of peace and

unity despite differences. The contemporary issue of interfaith dialogue could be

 SAINT PAUL SEMINARY FOUNDATION PAGE 22

one missing link in the global quest for the elusive peace and unity among all

peoples.

The paper finds it logical and essential to unearth some major causes of

religious diversity or religious tension such as dogma or doctrinal teachings,

rituals, morals, to name some, that substantiate and justify the need or call for an

interfaith dialogue. Over and above the differences among religions, the paper

will thresh out what elements among these different religions that they share in

common. The writer finds it necessary to identify the commonalities among the

different religions to use as a unifying thread or as a strategic way of bringing

religious believers together for holding an interfaith dialogue.

1.53. Rhetorical Strategy of the 3rd Sub-Problem

The elemental characteristic of Buber’s concept of dialogue as articulated

in his I-Thou relationship are deemed fundamental to holding and building an

interfaith dialogue. The element of inclusivity in Buber’s philosophy of dialogue

matters most in holding a dialogical endeavor among the different religions. The

idea of inclusivity transcends differences thus avoids discrimination. It extends a

hand to a possible reconciliation or “peaceful” coexistence.

Besides inclusivity, Buber’s I-Thou relationship employs the element of

respect of individuality or uniqueness in the spirit of respect and appreciation

without bias nor prejudice against one another. This is important in an interfaith

dialogue to exhibit an affirmation of one’s being as a fundamental step for a

lasting dialogue. Extending respect to the different religions purifies any

 SAINT PAUL SEMINARY FOUNDATION PAGE 23

intention of coercion nor proselytizing the other showing value and appreciation

of one another’s uniqueness.

1.6. Significance of the Study

1.61. Personal Choice

As a global citizen in general and as a seminarian in particular, being

concerned with this ugly picture of this so-called human planet calls for attention

and involvement in one way or another. This is the reason why this writer has

chosen to write about interfaith dialogue using Buber’s concept of I-Thou

relationship which he perceived to be an appropriate framework for the paper as

an aspiring priest. It is but important to help contribute in promoting peace and

unity among all peoples amidst diversities even if it is a simple academic paper.

1.62. The Catholic Church and World Religions

The world today rears diverse heads of division that often lead to various

forms of conflict. The causes of this unfortunate division could be political,

economic, geographical and religious. The writer is curious to learn more about

the religious cause of global conflict whose shadow appears in the grim spectacle

of Christian-Muslim conflict in Mindanao. Beyond the Philippine archipelago,

the religious conflict is likewise exhibited among some countries in the Middle

East. The ongoing conflict between Israel and Palestine does not discount the

possible implication of the diverse religions as a culprit.

 SAINT PAUL SEMINARY FOUNDATION PAGE 24

The grim scenario resulting from the phenomena of religious fanaticism

or extremism and religious exclusivism has caused a lot of conflicts of diverse

forms in the world such as discrimination, violence, discrimination, inequality,

among some. This conflict could be due to the absence or lack of religious

tolerance and respect to diverse beliefs.

Buber’s concept of I-Thou relationship could be the key to an interfaith

dialogue that could eliminate if not ease the tension among diverse religions.

This paper is certainly relevant inasmuch as it strategizes some dynamics in

pursuing reconciliation among different religious adherents in the spirit of

respect, appreciation of one another’s uniqueness and peaceful coexistence. It is

an integral part of the Church’s evangelization to build ecumenical unity as it

transforms this world into a universal family under one Father. While attaining a

positive result of such dialogue is easier than done, the Church should

unrelentingly persevere in working for ecumenical unity through an interfaith

dialogue.

1.7. Scope and Limitations

The paper on the Analysis of the Interfaith Dialogue using Buber's Idea of I-Thou

relationship as a framework consists of three major variables which comprise the

paper's scope. These variables are found in chapters 2-4. The first chapter

consists of a comprehensive general introduction to what the whole paper is all

about.
 SAINT PAUL SEMINARY FOUNDATION PAGE 25

The first variable is all about Buber's idea of I-Thou relationship as

discussed in the second chapter of the paper. The key concepts characterizing the

idea of I-Thou relationship include the Buber's concept of (a) Inclusivity, (b)

Affirmation, and (c) Appreciation of the person or group in dialogue. The

discussion in the paper is solely focus on the I-Thou relationship, setting aside

any discourse on the idea of I-It relationship which is deemed irrelevant to the

main thrust of the paper.

The second variable is all about the issue of interfaith dialogue which

belongs to the whole third chapter. Under this heading is a comprehensive

presentation of the nature, characteristics and other distinct yet significant aspects

related to each religion such as the religious freedom of each religious

denomination to express its (a) Doctrines and (b) Rituals, among others. For a

reason that there are several religious denominations while some are

complicated, this paper will only include some specifically known religions:

Judaism, Hinduism, Catholicism, and Islam.

The third variable is all about the analysis of the interfaith dialogue

applying Buber's idea of I-Thou relationship. The paper presents the different

elements embedded in Buber's idea of I-Thou relationship vis-a-vis the

fundamental aspects which would make the interfaith dialogue possible.

The fifth chapter consists of the conclusion which containing the

summary of the paper, a critical evaluation of the paper and a recommendation to

future readers or interested writers on similar topic.

 SAINT PAUL SEMINARY FOUNDATION PAGE 26

Another limitation of this paper refers to the literature used which are all

confined to library books and online sources without engaging other mechanisms

such as survey, interview and the like.

1.8. Conceptual Framework

 SAINT PAUL SEMINARY FOUNDATION PAGE 27

Figure 1. Framework of the Study

The framework outlined above serves as the guiding principle for the

researcher in the construction of this thesis. The researcher used Buber’s notion

of the I-Thou relationship as an interpretative tool in analyzing the contemporary

interfaith dialogue. The analysis is based upon his idea of (a) inclusivity, (b)

affirmation, and (c) appreciation of a diverse individual or a group. These

concepts are then utilized as validity claims in the formulation of contemporary

interfaith dialogue directed upon its (a) inclusivity of diverse religions, (b)

affirmation of religious freedom, and (c) appreciation of its own doctrines and

rituals, as highlights for the discussion.

Finally, the researcher synthesizes the analysis of interfaith dialogue by

assimilating the concepts as purely progressive, relational, and genuine model of

Ecumenical Unity. This concludes that the attempt to disregard any of the claims

is considered unprogressive, unrelational, and inauthentic factors of Ecumenical

Unity, or in Buber’s term, an I-It relationship.

 SAINT PAUL SEMINARY FOUNDATION PAGE 28

1.9. Definition of Terms

This study is guided by the following terms as defined:

Interfaith dialogue – a cooperative and respectful exchange of ideas and

perspectives among individuals of different religious traditions.

I-Thou relationship – in Buberian concept, it is a profound and authentic

connection between individuals that transcends objectification and recognizes the

unique essence of each person.

Ecumenical Unity – the collaborative efforts among different religions to

foster mutual understanding, cooperation, and shared spiritual goals.

Inclusivity – For Buber, it is the principle of welcoming and respecting

individuals of all backgrounds, ensuring equal participation and the absence of

discrimination.

Religious Extremism/Terrorism – the belief in and support for radical and

often violent measures to enforce a particular religious orthodoxy or to advance

religiously motivated political, social, or cultural goals.

Religious Tolerance – the willingness to acknowledge and permit the

presence of different religious beliefs and practices without discrimination or

persecution.

Religious Freedom – the right of individuals to choose, express, change,

and practice their own religion, without fear of interference or reprisal.

Religious Denomination – a distinct subgroup within a religion that

operates under a common name, tradition, and identity, often with its own
 SAINT PAUL SEMINARY FOUNDATION PAGE 29

organizational structure and doctrinal variations from other groups within the

same religion.

Doctrine – a codified set of beliefs, principles, or positions, that are

taught and accepted by a particular group.

Ritual – a set of fixed actions and sometimes words performed regularly,

especially as part of a ceremony or for symbolic value.

1.10. Intellectual Biography

Martin Buber (1878–1965), a prolific Austrian-Jewish and Israeli

philosopher and theologian, was born in Vienna to an Orthodox Jewish family.

His intellectual journey was influenced by several factors. It began early when he

was practiced by the traditional Jewish learning from his grandfather Solomon 50,

and later by the secular scholarship of Western philosophy. However, Buber's

upbringing in Galicia exposed him to a tapestry of cultural and religious Hasidic

thought, laying the groundwork for his future endeavors in building bridges

between the sacred and the secular, and finally on his dialogical philosophy.

1.101. Early Life and Academic Beginnings

Martin Buber’s childhood was steeped in the world of Jewish scholarship,

significantly shaped by his grandfather, Solomon Buber, a renowned scholar of

Jewish literature. This early immersion in Jewish texts instilled in Buber a

50
“Solomon was a community leader and scholar who edited the first critical
edition of the Midrashim traditional biblical commentaries.” Sara Scott, “Martin Buber
(1878—1965),” Internet Encyclopedia of Philosophy (n.d.), accessed November 8, 2023,
https://iep.utm.edu/martin-buber/.
 SAINT PAUL SEMINARY FOUNDATION PAGE 30

profound understanding of and respect for his cultural and religious heritage,

which would influence his later philosophical pursuits.

After his parents' divorce in 1881, namely Carl Buber and Elise née

Wurgast, he spent much of his childhood with his grandfather Solomon 51 in

Lemberg (now Lviv), where he received a traditional Jewish education in a form

of private lessons by his observant grandfather and great-uncle Rabbi Zev Wolf

(Wilhelm) Buber. At an early age, he was taught several languages such as

German, Hebrew, Yiddish, Polish, English, French, and Italian and was able to

understand Spanish, Latin, Greek, and Dutch. 52 He also warmly credited her

Jewish grandmother Adele for her passion on German literature which inspired

him to learn other languages and speak German. In addition, at the age of thirty,

Buber once again met his mother but he considered it as a ‘mismeeting’

(Vergegnung53), which became one of the factors why he wanted to explore and

develop a ‘genuine meeting’ (Begegnung) that he experienced with his

grandmother.54 Even though he did not have an intimate relationship with his

grandfather, some of his traits such as being workaholic, philanthropist’s

affection for the poor, and intelligence as a bible scholar can be attributed to him.

51
Other sources states Martin’s grandfather’s name is Salomon, not Solomon.
See Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent, Yale University Press
(2019), chapter 1, accessed November 8, 2023, https://books.google.com/books?
hl=tl&lr=&id=XQ-
LDwAAQBAJ&oi=fnd&pg=PP1&dq=intellectual+biography+of+Martin+Buber&ots=npEjp
WAfTD&sig=y_ncWyksnfx2A2ycPOlnoS4bMYQ.
52
Sara Scott, “Martin Buber (1878—1965),” Internet Encyclopedia of Philosophy
(n.d.), chapter 1, accessed November 8, 2023, https://iep.utm.edu/martin-buber/.
53
Buber coined this word at the age of thirteen. See Paul Mendes-Flohr, Martin
Buber: A Life of Faith and Dissent, chapter 1.
54
Sara Scott, “Martin Buber (1878—1965),” chapter 1.
 SAINT PAUL SEMINARY FOUNDATION PAGE 31

In 1892, due to religious crisis when he wanted to break-free from strict

Jewish tradition, he returned to Vienna to live with his father Carl and

stepmother, where he was introduced to secular studies and the German classics,

while no longer observing ‘tefillin’ or traditional Jewish practice. This dichotomy

of experiences forged in Buber a dual identity as a Jew and a European,

providing a rich soil for his future dialogical philosophy. Buber's university years

saw him pass through the intellectual landscapes of the Western traditions of

Vienna, Leipzig, Zurich, and Berlin.55 At Leipzig, he took many courses on

philosophy, psychology, art history, among others, but what developed his

intellectual inclination was the culture and literature in Vienna. His first German

exposure in the university amazed him as he watched daily the actors of

Burgtheater speaking their native tongue, which critics and friends thought

affected his theatrical manner of speaking or just due to his deformed lips. He

also published a four-part series, On Viennese Literature, within a few months.

During his formative years at the age of fourteen in Leipzig, he read Kant's

Prolegomena which had a calming influence on him, and Nietzsche's Thus Spoke

Zarathustra,56 which initially seduced him negatively but was overcome by the

time he graduated from Gymnasium. He admitted that it was Nietzsche who

influenced him as a revolutionary and uncritical young man who believed in the

book as a doctrine, not on the intellectual enlightenment it teaches. However,

55
Ibid.
56
Michael Zank and Zachary Braiterman, “Martin Buber”, The Stanford
Encyclopedia of Philosophy (Summer 2023), accessed October 1, 2023,
https://plato.stanford.edu/entries/buber/.
 SAINT PAUL SEMINARY FOUNDATION PAGE 32

over the years, he modified his view on Nietzsche as an impulse to understand

his encounter with God as not in a traditionally accepted doctrine and rituals. 57 At

Zurich, on the summer of 1899, he romantically met his wife Paula Winkler, a

former Catholic and renowned writer, who also assisted his literary works

through grammar and style until her death in 1958. During the years of 1899 to

1901, Wilhelm Dilthey and Georg Simmel were two professors whose ideas

about inner experience (Erlebnis) was later contradicted by Buber on his

dialogical philosophy. Rather, he believed in the power of authentic experiences

and mutual understanding between people. Buber thought that true understanding

and connection could only be achieved through meaningful interactions and

conversations with others.58 Later, His doctoral thesis entitled On the History of

the Problem of Individuation: Nicholas of Cusa and Jakob Böhme, reflected a

burgeoning interest in the spiritual aspects of human experience, which

demonstrates an early interest in the interplay between mysticism (relationship

with God) and individuality.

1.102. Zionism, "I and Thou", and Later Works

Undiscouraged by his father’s disapproval, a pivotal turn in Buber's

intellectual trajectory was his re-engagement with Jewish texts in his twenties,

spurred by his involvement with the Zionist movement, leaded by Theodore

Herzl.59 However, Buber's Zionism was cultural rather than political; he sought a
57
Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent, chapter 2.
58
Paul Mendes-Flohr, “From Mysticism to Dialogue: Martin Buber’s
Transformation of German Social Thought,” chapter 1.
59
“First adopted while spending the winter semester of 1897–1898 at the
University of Leipzig, would reassure his grandparents.” Paul Mendes-Flohr, Martin
 SAINT PAUL SEMINARY FOUNDATION PAGE 33

renewal of Jewish culture and spirituality rather than merely the establishment of

a Jewish state. As a cultural Zionist, he promoted Jewish cultural renewal

through his study of Hasidic Judaism. Earning the reconciliation and approval of

his grandfather due to desperate financial needs, he studied Hasidism in honor of

Salomon’s great contribution as a great thinker of Haskalah or Jewish

enlightenment. In 1906, Salomon received the first copy of grandson’s

publication on Hasidic lore, The tales of Rabbi Nachman (Die Geschichten des

Rabbi Nachman). His translation of the Hebrew Bible into German, in

collaboration with Franz Rosenzweig, is a testament to his commitment to

making Jewish thought accessible to a broader audience. Her wife Paula

supported his mission throughout her life. Her relentless guidance and love for

Martin encouraged him to pursue his goal, thus found her as his soul mate, not

just a mother figure. Paula influenced Martin as his inspiration on the bond

between soul and nature as one, particularly on the transcendent connection with

other people, the main theme of Buber’s philosophy of dialogue.

From 1923 to 1933, in collaboration with Franz Rosenzweig, Buber

established the Freies Jüdisches Lehrhaus (Free Jewish Academy) in Frankfurt.

This institution served as a center for free adult education. 60 Buber is best known

for his existential philosophy, which centers on the significance of dialogue and

relationships. In his seminal work I and Thou (1923), Buber outlines between

two fundamental modes of existence: the "I-Thou" relationship, characterized by

Buber: A Life of Faith and Dissent, chapter 1.

60
Maurice Friedman, Martin Buber: Life of Dialogue, 9.
 SAINT PAUL SEMINARY FOUNDATION PAGE 34

mutuality, presence, and directness, and the "I-It" relationship, where the other is

objectified and relationships are instrumental. His philosophy of dialogue

extended beyond interpersonal connections, encompassing the relationship

between humans and the divine, advocating for a living, dynamic faith.

However, challenges began on the rise of Nazism. Throughout the Nazi

rise to power, Buber was an outspoken critic as a political activist, and his

advocacy for Jewish-Arab coexistence in Palestine reflected his commitment to

dialogue and reconciliation. In 1935, due to the Hitler’s anti-Jewish beliefs and

discriminatory policy (e.g., Nuremburg Laws), it affected Jewish professors and

students, including Buber. Just before the outbreak of World War II in 1939, he

left Germany in 1938, assuming a professorship at the Hebrew University in

Jerusalem, where he continued his philosophical and cultural work.61

His monumental work on I and Thou, which began in 1925, was not

completed until 1961, showcasing Buber's dedication to making Jewish texts

accessible and relevant to a broader audience. In 1947, he published a summary

of his entire works entitled Between Man and Man62 and other translations from

Hebrew to German, through the untiring help of Rosenzweig. During the post-

war period, Buber's contributions to existential philosophy and his role as a

Zionist thinker further shaped Western philosophy and Jewish thought. Buber's

later years were devoted to expanding on the application of his dialogical

61
Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent, chapter 8.
62
Martin Buber, Between Man and Man, trans. Ronald Gregor-Smith (New York:
Routledge Classics, 1947), accessed September 17, 2023,
https://www.bard.edu/library/pdfs/archives/Buber-Between_Man_and_Man.pdf.
 SAINT PAUL SEMINARY FOUNDATION PAGE 35

principles to wider societal structures, including education and politics. His

influence extended to the fields of theology, psychology, and pedagogy,

advocating for authentic communication and the recognition of the other's

humanity. Even after the war, he became the leader of German Jews to battle

against the spirit of Nazism, and was awarded Peace Prize of the German Book

Trade in 1953.63 However, his contribution to Zionist movement was

shortsighted, mis understood, and marginalized even before Israel became a state,

and later on was left undefined by what he opposed against Balfour Declaration,

a Jewish homeland in Palestine against his Jewish coexistence with Palestine. 64

Still, Martin Buber's intellectual biography is a mosaic of philosophical

inquiry, religious exploration, and a ceaseless call for genuine dialogue. His

legacy remains a powerful beacon for those seeking a more empathetic and

interconnected world.

1.11. Bibliography

63
Maurice Friedman, Martin Buber: Life of Dialogue, 10.
64
Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent, chapter 6.