Dec 2 Thesis Defense Proposal

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
2 December 2023
Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

Contemporary Interfaith Dialogue
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 7
1.21 On Martin Buber's I-Thou Relationship 7
1.22 On Religion and Interfaith Dialogue 13
1.23 Challenges and Opportunities of Interfaith Dialogue 16
1.24 Buber’s I-Thou Relationship and Interfaith Dialogue 18
1.3 Statement of the Problem 20
1.4 Thesis Statement 22
1.41 Subsequent Arguments 22
1.5 Rhetorical Strategies 23
1.51 Rhetorical Strategy of the 1st Sub-Problem 23
1.52 Rhetorical Strategy of the 2nd Sub-Problem 24
1.52 Rhetorical Strategy of the 3rd Sub-Problem 25
1.6 Significance of the Study 23
1.61 Philosophical Studies 23
1.62 The Catholic Church and World Religions 26
1.63 Personal Choice 27
1.7 Scope and Limitation 28
1.8 Conceptual Framework 30
1.9 Definition of Terms 31
1.10 Intellectual Biography 32
1.101 Early Life and Academic Beginnings 33
1.102 Zionism, "I and Thou", and Later Works 36
Bibliography 40

SAINT PAUL SEMINARY FOUNDATION PAGE 1
CHAPTER 1:
INTRODUCTION
All modem attempts to interpret this primal reality

of dialogue as a relation of the I to the Self, or the
like— as an event that is contained within the self-
sufficient interior life of man—are futile: they take
their place in the abysmal history of destruction of
reality.1
1.1 Background of the Study
Whenever we talk about ‘faith’, the common understanding of the people
is its association to the word ‘religion’. Faith is an inseparable term in the global
context of world religions. Faith defines what kind of religion a group engages; 2
therefore, it is very important to defend it with all might, or even educate others
to improve their relationship with one another. They engage in dialogues, heated
debates, and other means for the sake of their faith and loyalty towards their own
religion. However, the problem arises when other religions confront other’s
conflicting faith. This is the concern of interfaith dialogues since the influence of
1
Martin Buber, I and Thou, trans. Ronald Gregor Smith (Edinburgh: T. & T.
Clark, 1923), 85, accessed September 17, 2023,
https://archive.org/details/dli.ministry.10198.
2
Chitra G. Paul Victor and Judith V. Treschuk, “Critical Literature Review on the
Definition Clarity of the Concept of Faith, Religion, and Spirituality,” Journal of Holistic
Nursing 10, no. 10 (2019): 1, accessed September 17, 2023,
https://journals.sagepub.com/doi/10.1177/0898010119895368.

multi-faceted religions arise. This 2023, interfaith dialogue has become
increasingly crucial in the midst of globalized and diverse world.3
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.4 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’.5 In this pluralistic world, we can say then that interfaith dialogue is
crucial.
The question remains, “Do interfaith dialogues of today form genuine
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, which

3
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, no. 4 (2023): 852, accessed October 23, 2023,
https://ijsoc.goacademica.com/index.php/ijsoc/article/view/856/781.
4
Stephanie Claire Mitchell, “The Function of Religion in the Israeli-Palestinian
Conflict” (master’s thesis, Portland State University, 2017), 49, accessed October 23,
2023, https://doi.org/10.15760/etd.5823.
5
Rizal G. Buendia, “The state‐Moro armed conflict in the Philippines Unresolved
national question or question of governance?,” Asian Journal of Political Science 13, no.
1 (June 2005): 126, accessed October 23, 2023,
https://www.tandfonline.com/doi/abs/10.1080/02185370508434252.

establishes a “world of relation” 6, 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.
Genuine dialogue is “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.” 7 It
occurs when 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 sphere of
commonality between them. Buber’s idea of I-Thou relationship is seen to be an
appropriate perspective as feasible to analyze the contemporary issue on

6
Martin Buber, I and Thou, 6.
7
Maurice Friedman, Martin Buber: Life of Dialogue, (London: Taylor and
Francis, 2003), 101, accessed October 14, 2023,
https://www.google.com.ph/books/edition/Martin_Buber/zCG5VSrKvOEC?hl=fil&gbpv=0.

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.
Following Buber’s model, the goal of genuine education is to stimulate
teacher and students to have bonding with each other. 8 Both groups should be
allowed to express their beliefs, and more importantly, both groups should be
encouraged to listen attentively from the other side to have mutual connection.
Through genuine dialogue, students can come to a clearer recognition of their
own positions and the position of the others. 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 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 community that Buber envisions.
Inclusive community arises when we live meaningfully together in the midst
of different opinions and perspectives. The sort of community Buber envisions
Jonas Aspelin, “Teaching as a way of bonding: a contribution to the relational

theory of teaching,” Educational Philosophy and Theory, 53, no. 6 (2020): 7, accessed
September 27, 2023,
https://www.tandfonline.com/doi/full/10.1080/00131857.2020.1798758.

could certainly include persons of different fields. 9 When applying Buber’s
model of inclusive dialogue to the topic of contemporary 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: MARTIN BUBER’S NOTION OF I-
THOU RELATIONSHIP ON THE ANALYSIS OF THE CONTEMPORARY
INTERFAITH DIALOGUE is divided into four sections: (1.21) On Martin
Buber's I-Thou Relationship, (1.22) On Religion and Interfaith Dialogue, (1.23)
Challenges and Opportunities of Inter-faith Dialogue, and (1.24) On 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 on different
fields of studies, pointing out its relevance on communication theory, existential
philosophy, social studies, and ethics. 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

9
Sara L.H. Shady, “Tolerance, Empathy, or Inclusion? Insights From Martin
Buber,” Educational Theory, 60, no. 1 (2010): 88, accessed November 19, 2023,
https://doi.org/10.1111/j.1741-5446.2010.00347.x.

religious communities through interfaith dialogue. 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 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.
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.
Furthermore, 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 wide topic of interest for many scholars to analyze his

theory of I-Thou Relationship, extensively on the generic idea of it on
communication theory and existential philosophy, and some on social studies and
ethics.
On communication theory, Anderson and Cisnna 10 defines the
relationship of “I-Thou” as not a simplistic call for love or avoidance of conflict,
but rather a way of characterizing communication and relationships. Here, they
focused on the importance of Buber’s interpretation of relational attitudes and the
‘between’ in human interactions, while emphasizing the importance of genuine
presence in human relationships, rather than a transcendence of everyday reality.
For them, Buber’s work is seen as a significant contribution to the understanding
of communication theory. Among other scholars, Friedman 11 also provides
comprehensive research of Buber’s I-Thou relationship by analyzing his
philosophy of dialogue. 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 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
10
Rob Anderson and Kenneth Cissna, “I and Thou,” In Encyclopedia of

Communication Theory, SAGE Publications, Inc., 2009, accessed October 23, 2023,
https://nwnoggin.org/wp-content/uploads/2018/09/I-and-Thou.pdf.
11
Maurice Friedman, Martin Buber: Life of Dialogue, (Routledge, 2003), Preface.

men, and these changed relations can only follow the inner change and
preparation of the men who lead, work, and sacrifice for the community.”12
There are also other prominent existentialist philosophers whose ideas are
related to Buber’s notion of the I-Thou relationship, such as Karol Wojtyla 13 and
Gabriel Marcel14. Marcel’s Being and Having discusses a different approach to I-
Thou as a matter of intersubjectivity. It is how individuals primarily 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.” 15 The concept of intersubjectivity
offers an interesting insight as to how one’s body perceive a mutual connection
with itself, others, and the 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. 16
This is similar to Buber’s understanding of I-Thou relationship in view of
participation with the nature. I, as a sensing individual must participate in the
external world where I live. It is to disregard my own ego and engage with the
12
Ibid., 53.
13
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.
14
Gabriel Marcel, Being and Having, trans. Katharine Farrer (Glasgow: The
University Press, 1949), accessed October 15, 2023,
https://dhspriory.org/kenny/PhilTexts/Marcel/BeingAndHaving.pdf
15
Ibid., 82.
16
Margaret Mullan, “Dialogic Praxes in Gabriel Marcel’s Philosophy: Hope for

Being in a Technological World” (PhD diss., Duquesne University, Fall 2017), 63,
accessed October 15, 2023, https://dsc.duq.edu/etd/195/.

world around me. Similarly, Marcel’s being and having extends beyond the
physical body. His notion of mystery begins from sensation towards participation
of one’s body into the life of others. The way we relate with others affect our
stance in the world.17 Another famous existentialist philosopher, Karol Wojtyla
and his notion of The Acting Person, highlights the relation of Buber’s I-Thou
into his notion of participation of the human person into the community by
arguing 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.”18 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.19 He likewise credited Buber in his
philosophy of I-You as “admirable bridges for deeper encounter of both
cultures.”20 In his work entitled Love and Responsibility, for him, “I” encounters
with “You” (interpersonal relation) while not possessing the other. It only affirms
17
Robert Wood, “The Dialogical Principle and the Mystery of Being: The
Enduring Relevance of Martin Buber and Gabriel Marcel,” International Journal for
Philosophy of Religion, 45, no. 2 (April 1999): 85, accessed November 17, 2023,
https://www.jstor.org/stable/40036026.
18
Karol Wojtyla, The Acting Person, 185.

19
Ferdinand Tablan, “Preliminary Notes on Wojtyla’s Personalist Ethics,”

PhilPapers (2006): 22, accessed October 15, 2023, https://philarchive.org/rec/TABPNO.
20
Sylwia Górzna, “Martin Buber Father of the Philosophy of Dialogue”,
European Journal of Science and Theology, 10, no.5 (October 2014): 49, accessed
November 17, 2023, https://www.academia.edu/download/53326372/Martin_Buber.pdf.

the presence of the other man to accept as another man in a form of
intersubjective understanding. This relationship transcends into the “I-We”
(social community), a form of unison of individuals to achieve a common goal.21
As applied research on social studies, Cipolla 22 uses Buber’s concept of I-
Thou in the exploration of designing tourism experiences and hospitality
relations. Here, she provides a comparative scheme, which differentiates ‘I-Thou’
and ‘I-It’ modes of relationship. She presents Martin Buber's concept of "I-Thou"
relationships in emphasizing the importance of genuine human connections and
mutual respect in all relationships, including those between tourists and hosts.
Asakavičiūtė, et. al.23 also examines how Martin Buber's philosophy of dialogue-
based education can improve distant education, especially during the COVID-19
pandemic. Buber's ideas about interhuman relationships, specifically the I-Thou
relationship, are seen as a foundational element in education. He argues that
Buber's philosophical ideas about dialogue-based education, such as the I-Thou
relationship, can help improve the quality of distance education during the
COVID-19 pandemic. It emphasizes the need for an interactive inner relationship
21
Sylwia Górzna, “Martin Buber Father of the Philosophy of Dialogue”, 50
22
Carla Cipolla, “Tourist or Guest: Designing Tourism Experiences or Hospitality
Relations,” Design Philosophy Papers (June 2004): 3, accessed September 20, 2023,
https://www.researchgate.net/publication/287880852_Tourist_or_Guest_Designing_Tour
ism_Experiences_or_Hospitality_Relations.
23
Vaida Asakavičiūtė, Živilė Sederevičiūtė-Pačiauskienė, and Ilona Valantinaitė,
“I–Thou Communication in Distant Education from the Perspective of Martin Buber’s
Philosophy,” Filosofija. Sociologija 1, no. 22-31 (2022): 24, accessed November 19,
2023, https://www.ceeol.com/search/article-detail?id=1035945.

between teachers and students, which can create an atmosphere of trust and
commonality, positively affecting the virtual learning space.
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, as Friedman claims, “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” 24. It
creates a transformative potential for the I-Thou relationship not just in the
community, but also for personal development. Nolan25 adds 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.
24
Maurice Friedman, Martin Buber: Life of Dialogue, 232.
25
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” (PhD diss., University of New Hampshire,
Spring 2012), 133, ProQuest LLC, accessed October 15, 2023,
https://scholars.unh.edu/dissertation/665/.

On the other hand, as a critical review, Smith 26 contends that I and Thou’s
translation of Ronald Smith, representing Christian theologians, have distorted
the original message of Buber's “I and Thou”, while the latest translation by
Walter Kaufmann is a better depiction of the book's true meaning. It attempts to
defend the divine-human relationships that founded Christian religion which the
critic believes that Kaufmann's translation and Buber's original work provide
unbiased insight into deep and lasting human connections, justice, and social
transformation, all of which are common current issues. In addition, Levinas 27 in
his critique, continues to interact with Buber's concept and presents his own
ideas. In terms of ethical length, his concept of the "I-Thou" relationship fails
considerably, as he claims that Buber's encounter is inadequately ethical and
often emphasizes a self-focused development effort at the cost of the other. As he
continues, “The I-Thou relation, therefore, escapes the gravitational field of the I-
It in which the externalized object remains imprisoned.” 28 He challenges Buber's
truth and knowledge theory, stressing the significance of seeing the other beyond
simple knowing and accepting moral obligation in the dialogue.
26
James Ward Smith, “Martin Buber Reinstated: A Review Article,” Learning for
Living 14, no. 1 (September 1, 1974): 38, accessed November 22, 2023,
https://doi.org/10.1080/00239707408557732.
27
Emmanuel Levinas, The Levinas Reader, ed. Sean Hand (Cambridge: Basil
Blackwell, 1989): 59, accessed November 22, 2023,
https://monoskop.org/images/f/f9/The_Levinas_Reader_1989.pdf.
28
Ibid., 64.

1.22 On Religion and Interfaith Dialogue
On the study of religion, Jensen29 recognizes different 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, “Religions may be divided into two groups… polytheism and
monotheism.”30 The most known world religions across the globe are Hinduism,
Buddhism, Confucianism, 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.31
However, in terms of religion and faith, many use both words ‘interfaith’
and ‘interreligious’ as synonymous even though it must be treated as two sides of
the same coin. The two terms, even though used interchangeably by some,
according to the Journal of Ecumenical Studies, should be treated differently.
Longhurst32 cites several recent essays such that, “Interfaith is expansive and
29
Jeppe Sinding Jensen, What is Religion, 2nd ed. (New York: Routledge,
2019), accessed October 15, 2023,
https://www.routledge.com/What-Is-Religion/Jensen/p/book/9781138586345.
30
Ibid, 51.
31
Tonja R. Conerly, Kathleen Holmes, and Asha Lal Tamang, Introduction to

Sociology 3e: World Religions (Houston, Texas: OpenStax, 2021): 15.2, accessed
October 15, 2023, https://openstax.org/books/introduction-sociology-3e/pages/1-
introduction.
32
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.

inclusive than interreligious”33. The previous one is a social effort aimed at
creating “intergroup understanding and peace”34, while the second type serves as
a field of study devoted to careful critical analysis and religious impartiality.
Furthermore, the World Council of Churches35 makes a clear distinction between
'interfaith' and 'interreligious'. The term 'interreligious' refers to acts and meetings
between diverse Christian faiths. On the contrary, 'interfaith' refers to
relationships between diverse faith groups, such as Muslims, Christians, Hindus,
Jews, and more. According to Gupta36, Interfaith dialogue is the process through
which individuals of various faiths 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
33
Olav Fykse Tveit, “Called to Dialogue: Interreligious and Intra- Christian

Dialogue in Ecumenical Conversation,” WCC Publications (2016): 11, quoted in
Christopher Evan Longhurst, 118.
34
Kate McCarthy, “(Inter)Religious Studies: Making a Home in the Secular

Academy,” 2–15, quoted in Christopher Evan Longhurst, 119.
35
Biljana Popovska, Zhanet Ristoska, and Pablo Payet, “The Role of

Interreligious and Interfaith Dialogue in the Post-Secular World,” Academicus -
International Scientific Journal 16, no. 16 (2017): 28, accessed October 15, 2023,
https://www.researchgate.net/publication/318213453_The_Role_of_Interreligious_and_I
nterfaith_Dialogue_in_the_Post-Secular_World.
36
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): 18, 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.

people of different faiths. It is a way to promote mutual respect and peaceful
coexistence among people of different religions.
Moreover, the occurrence of interfaith dialogue has long been done
before. However, amongst all these organizations, for the past decades, the
Vatican and the World Council of Churches (WCC) 37 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. Recently,
amidst the proliferation of war between Israel and Hamas, an Interreligious
Meeting participated by Pope Francis and other religious leaders of different
faiths encourage all individuals to unite and pray for peace around the world. In
his speech, he addresses the leaders and all people to engage in consistent
dialogue and prayer. As he added, “as for the future of interreligious dialogue,
the first thing we have to do is pray, and pray for one another: we are brothers
and sisters! Without the Lord, nothing is possible.” 38 Nevertheless, interfaith
dialogue is an important tool for promoting mutual understanding and peaceful
37
John Azuma, “Islam and Christian–Muslim Relations,” Taylor & Francis 13, no.
3 (2010): 269-270, accessed October 15, 2023,
http://dx.doi.org/10.1080/09596410220220145480.
38
Pope Francis, “Apostolic Journey of His Holiness Pope Francis to the United
Arab Emirates: Interreligious Meeting” (address presented at Founder’s Memorial, Abu
Dhabi, 4 February 2019), accessed November 23, 2023,
https://www.vatican.va/content/francesco/en/speeches/2019/february/documents/papa-
francesco_20190204_emiratiarabi-incontrointerreligioso.pdf.

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 of 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’s39 analysis, one aspect of challenge for religious involvement in Britain is
the prevailing indifference and 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.” 40 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. 41 One of the prevailing factors
of this indifference and lack of interest is the increasing younger generations that
42
have become pre-occupied by trend in modernity. In Béraud and Willaime’s
39
Rebecca Catto, “Interfaith Dialogue and the Challenge of Indifference:

Reflections from Fieldwork in the City of Peace and Reconciliation,“ in Religious
Indifference: New Perspectives from Studies on Secularization and Nonreligion, ed.
Johannes Quack and Cora Schuh (Zurich, Switzerland: Springer International
Publishing, 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.
40
Ibid., 65-66.
41
Ibid., 70.
42

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. Franda43 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 religious in character, they possess an
undeniable religious dimension,”44 he added.
On Interfaith Programs, Garfinkel45 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
Céline Béraud and Jean-Paul Willaime, “Young People and Religion in France,”
in Annual Review of the Sociology of Religion: Youth and Religion, ed. Giuseppe
Giordan (Boston: BRILL, 2010), 163-164, accessed October 15, 2023,
https://doi.org/10.1163/ej.9789004187900.i-488.
43
Iren Franda, “Interfaith Dialogue and Religious Peacebuilding in the Middle

East” (master’s thesis, Uppsala University, 2016), 14, accessed October 15, 2023,
https://www.diva-portal.org/smash/get/diva2:942759/FULLTEXT01.pdf.
44
Ibid, 3.
45
Renee Garfinkel, What Works? Evaluating Interfaith Dialogue Programs,
(Washington, DC: The United States Institute of Peace, 2004), 6, accessed October 15,
2023, https://www.usip.org/publications/2004/07/what-works-evaluating-interfaith-
dialogue-programs.

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 his interpretation to
Interfaith Dialogue has been discussed on several works, mostly as insights and
essays.
Some insights include: Larson and Shady46 on Interfaith Dialogue in a
Pluralistic World: Insights from Martin Buber and Miroslav Volf. The authors
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 47 also
supports Buber on the interfaith dialogue by adding that, “the ‘I and Thou’
relationship conceived by Martin Buber particularly influenced the format of
interfaith forums. He emphasized that authentic communication, where the
46
Marion Larson and Sara Shady, “Interfaith Dialogue in a Pluralistic World:

Insights from Martin Buber and Miroslav Volf,” Journal of College and Character, 10, no.
3 (2009): 7, accessed October 15, 2023,
https://www.tandfonline.com/doi/abs/10.2202/1940-1639.1086.
47
Shana Cohen, Assessing the Impact of Interfaith Initiatives, Beyond Dialogue
Series, vol. 3, (2021), 197, accessed October 15, 2023,
https://www.kaiciid.org/sites/default/files/evaluationinterreligiouspeacebuildinganddialogu
e_kaiciidbeyonddialogue3_2021_0.pdf.

participants hear what each other says, has no institutional or ideological
framework.”48
Abe’s essay on Zen Buddhism and Hasidism - Similarities and
Contrasts,49 analyses Buber in his study of Buddhism. The author mentions
having a personal contact with Martin Buber during a week-long seminar at
Columbia University, where Buber was the speaker. Here, he briefly specifies the
similarities and differences, as well as the limitation of Buber’s Hasidism and his
interpretation on Zen Buddhism. Moreover, Harding 50 also narrates how Buber
able to connect with the beliefs of the Jewish Jesus while simultaneously
rejecting the unmediated teachings of Pauline Christianity. Though 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
48
Ibid., 203.
49
Masao Abe and Steven Heine. Buddhism and Interfaith Dialogue, vol. 1 of Zen
and Western Thought (Palgrave: Macmillan, 1995), 159-165, accessed October 15,
2023, https://link.springer.com/book/10.1007/978-1-349-13454-0.
50
Tim Harding, "Jesus—A Life in Dialogue: A Christian Response to Martin

Buber's Identification with the Jewish Jesus," Spiritus 16, no. 2 (January 2016): 245-249,
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.

dialogue,”51 he asserts. Furthermore, Durward52 claims Buber’s notion of
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.”53 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.”54
1.3 Statement of the Problem
This paper intends to present a substantive philosophical analysis of the
contemporary issue on interfaith dialogue using Buber’ I-Thou relationship as a
framework. This diverse characteristic of different religions, namely Judaism,
Christianity, 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)
51
Ibid., 253.
52
Rosemary Durward, "Christian Claims of Uniqueness, the Problem of Violence

and Interfaith Dialogue," in The Ashgate Research Companion to Religion and Conflict
Resolution, ed. Lee Marsden (New York: Routledge, 2016), accessed October 15, 2023,
https://books.google.com.ph/books?id=HtDOCwAAQBAJ&pg=PA1973&dq=978-1-4094-
1089-
8&hl=fil&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwikl62FnNWCAxVnzzgGHf_g
DkEQ6AF6BAgKEAI.
53
Ibid., 1977.
54
Ibid., 1982.

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; and (3)
examine how Buber's theory of the I-Thou relationship, as a new model, can
inform and improve practical approaches to contemporary 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?
1.3111. What is Martin Buber's idea of Inclusivity?
1.3112. What is Martin Buber's idea of Affirmation?
1.3112. What is Martin Buber's idea of Appreciation?
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 Argument

Based on the problems raised earlier, this Thesis argues that unless we
attain certain level of genuine dialogue, the potentials for faith-related animosity
of our time could never be avoided.
1.41 Subsequent Arguments
1.411. The paper intends to argue how Buber’s philosophy of
dialogue as spelled out in his concept of I-Thou relationship is anchored
on the spirit of inclusivity, affirmation, and appreciation of a diverse
individual or a group.
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.
1.413. By applying Buber’s philosophy of dialogue as articulated
in his I-Thou relationship to the contemporary issue of interfaith dialogue,
it provides some mechanisms anchored on inclusivity, affirmation, and
appreciation as a new model for Ecumenical Unity.
1.5 Rhetorical Strategies
This research is qualitative and exploratory. The researcher explored,
gathered, and evaluated his sources from the internet, particularly on published
electronic books (e-books), online journal articles, essays, dissertations, reports,

reference works, and other related studies consulted online through various
reliable websites such as Google Scholar, Google Books, Internet Archive, etc.
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
The researcher presented the idea of Martin Buber’s philosophy of
intersubjectivity distinctly spelled out in his concept of I-Thou relationship. 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
includes other religion which does not employ coercion nor discrimination,
instead, applies inclusive community he envisions. Second, 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. Third, Buber’s concept of
I-Thou relationship appreciates the diversity of the participants’ subjectivities
which cover one’s culture, creed, ideology, language, social class, among others.
Thus, Buber’s concept of I-Thou relationship is 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,
primarily based on his seminal work I and Thou, Between Man and Man, and
other essential writings compiled and edited by Biemann55.
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
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 doctrinal teachings and rituals, 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.
Also, the writer finds it necessary to identify the commonalities among the
55
Asher D. Biemann, The Martin Buber Reader: Essential Writings (New York:
Palgrave Macmillan, 2002), accessed November 22, 2023,
https://www.amazon.com/Martin-Buber-Reader-Biemann/dp/0312292902.

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 I-Thou framework shapes a new model for meaningful interfaith
discussions by emphasizing genuine encounters and mutual understanding
proposed by Buber in his concept of dialogue as articulated in his I-Thou
relationship. 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
affirmation in the spirit of unique religions 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 intention of coercion nor
proselytizing the other showing value and appreciation of one another’s
uniqueness. Thus, this model encourages an atmosphere of respect and
acknowledgment of differences, laying the foundation for more meaningful and
harmonious interfaith exchanges.
1.6 Significance of the Study

1.61 Philosophical Studies
The research acknowledges that while there are existing literatures on
interfaith dialogue, few studies have specifically examined it in relation to
Buber's concept. By bridging this gap, the research aims to provide a fresh
perspective and contribute to the ongoing discourse on interfaith dialogue and
mutual understanding. In contrast to earlier researchers who explored the
concept, this thesis proposes a thematic philosophical discussion of Buber’s I-
Thou relationship as an interpretative tool in analyzing the contemporary
interfaith dialogues.
The writer presents a paper that is thematic by exposing the dialogical
philosophy of Buber on the themes of contemporary interfaith discussions. The
paper also focuses on some particular world religions (Judaism, Christianity, and
Islam) with all their distinct characteristics or features. Furthermore, as a
contemporary application of interfaith dialogue, the writer considers the modern
challenges and strategies utilized which greatly differentiates from other
researches. Thus, the discussions will be more elaborate and explanatory. Lived
experiences by believers will also be elucidated. The parameters underlying each
theme are applicable if not inclusive to diverse faiths or religions.
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.
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.

1.63 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 important significance for addressing genuine involvement 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.
Furthermore, incoming students, researchers, and readers will gain
enhanced insights into the significance and standing of this philosophy in our
nation as a result of this.
1.7 Scope and Limitations
The paper on the Analysis of the Contemporary 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.
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 specific world
religion, 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, Christianity,
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.
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 surveys, interviews, and the like.

1.8 Conceptual Framework
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.
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
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 56,
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
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 57 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
56
“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),” in Internet Encyclopedia of Philosophy (n.d.), accessed November 8,
2023, https://iep.utm.edu/martin-buber/.
57
Other sources states Martin’s grandfather’s name is Salomon, not Solomon.

See Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent (New Haven and
London: Yale University Press, 2019), chapter 1, accessed November 8, 2023,
https://yalebooks.yale.edu/book/9780300153040/martin-buber/.

(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. 58 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’
(Vergegnung59), which became one of the factors why he wanted to explore and
develop a ‘genuine meeting’ (Begegnung) that he experienced with his
grandmother.60 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.
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
58
Sara Scott, “Martin Buber (1878—1965),” chapter 1.
59
Buber coined this word at the age of thirteen. See Paul Mendes-Flohr, Martin
Buber: A Life of Faith and Dissent, chapter 1.
60
Sara Scott, “Martin Buber (1878—1965),” chapter 1.

Vienna, Leipzig, Zurich, and Berlin.61 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,62 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,
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. 63 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
61
Ibid.
62
Michael Zank and Zachary Braiterman, “Martin Buber,” in The Stanford

Encyclopedia of Philosophy (Summer 2023), accessed October 1, 2023,
https://plato.stanford.edu/entries/buber/.
63
Paul Mendes-Flohr, Martin Buber: A Life of Faith and Dissent, chapter 2.

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. 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.64 However, Buber's Zionism was cultural rather than political; he sought a
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
64

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. 65 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
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
65

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.66
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 Man67 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
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
66
67
Martin Buber, Between Man and Man, trans. Ronald Gregor Smith (London:
Kegan Paul, 1947), accessed September 17, 2023,

Trade in 1953.68 However, his contribution to Zionist movement was
shortsighted, misunderstood, 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. 69
To consolidate the gathered information, it shows that there are various
influences that shaped Martin Buber’s intellectual pursuit, from his mis-meeting
with his mother, father, his professors, Nazism uprising, and even his
misunderstanding on the works of Nietzsche, into the genuine relationships he
had with his wife, as his inspiration in establishing a genuine encounter with
other cultures. This entails that 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.
68
69

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SAINT PAUL SEMINARY FOUNDATION PAGE i

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

An Undergraduate Thesis Presented to

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

All modem attempts to interpret this primal reality

1.1 Background of the Study

Whenever we talk about ‘faith’, the common understanding of the people

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

multi-faceted religions arise. This 2023, interfaith dialogue has become

increasingly crucial in the midst of globalized and diverse world.3

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.4 Moreover, the seemingly unending conflict in Mindanao may

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

The question remains, “Do interfaith dialogues of today form genuine

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, which

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

establishes a “world of relation” 6, as fundamental principles for human

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

both interpersonal and intellectual boundaries in religious dialogue and promotes

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

intention of establishing a living mutual relation between himself and them.” 7 It

community and meaningful relationship, even if they hold different beliefs.

attitude of openness by both partners to include the other in the sphere of

commonality between them. Buber’s idea of I-Thou relationship is seen to be an

appropriate perspective as feasible to analyze the contemporary issue on

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

reciprocally acknowledge and confirm each other’s existence.

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

Through genuine dialogue, students can come to a clearer recognition of their

groups in the discussion is a mutuality of understanding and recognition, an

space of inclusive community that Buber envisions.

Inclusive community arises when we live meaningfully together in the midst

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

Jonas Aspelin, “Teaching as a way of bonding: a contribution to the relational

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

could certainly include persons of different fields. 9 When applying Buber’s

model of inclusive dialogue to the topic of contemporary interfaith conversation,

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: MARTIN BUBER’S NOTION OF I-

THOU RELATIONSHIP ON THE ANALYSIS OF THE CONTEMPORARY

INTERFAITH DIALOGUE is divided into four sections: (1.21) On Martin

Buber's I-Thou Relationship, (1.22) On Religion and Interfaith Dialogue, (1.23)

Challenges and Opportunities of Inter-faith Dialogue, and (1.24) On 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 on different

fields of studies, pointing out its relevance on communication theory, existential

Interfaith Dialogue, the focus shifts toward recognizing different typologies of

religion and the significance in promoting mutual understanding among various

Martin Buber’s Notion Of I-Thou Relationship on the Analysis of the

religious communities through interfaith dialogue. 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 exploring the intersections between Martin Buber's notion of the I-

Thou relationship and his interpretation on interfaith dialogue. It examines how

emphasizing the importance of recognizing the inherent value and uniqueness of