Ich und Du

“However the history of the individual and that of the human race may diverge in other respects, they agree in this at least:  both signify a progressive increase of the It-world.”  (Martin Buber, 1878-1965)

Written in German, Ich und Du was published in 1923.  Translated into English in 1937, I and Thou became Martin Buber’s most recognized work.  On first reading, this short treatise is difficult to understand, and in places almost unreadable.  And yet, for me, the philosophy of I and Thou has become a profound and meaningful lens through which to observe and interpret the world. The lens of I and Thou offers clarity into the nature of the crises of our time. Buber’s philosophy of dialogue in I and Thou illuminates how we can and must respond.

Buber begins with a dichotomy, two modes of interaction, the I-It and the I-Thou. The I-It is by far the more common interaction.  When we interact with others as the means to an end, we typically interact in an I-It dialogue. For example, with a salesperson, we might exchange pleasantries.  Then the sale is made, and the interaction is over.  We move on with our day without concern about the person with whom we’ve just interacted.  Nor is that person likely to have a second thought about us.  In this day of burgeoning electronics, we really don’t even care if there is no salesperson with whom to interact.  We can buy online.  It was pointed out to me the irony that I.T. spells ‘it’.  Without doubt, the explosion of technology adds to our expanding It-world.

The I-it dialogue is impersonal.  The ‘I” is detached, thoughts directed elsewhere, watching the clock, bored, not really listening.  The “It” is objectified, not a person but a function, a type or a label.  Often the “I” wants something from the “It”, Often the “I” wants to be heard, but is unconcerned with hearing and responding to the concerns of the “It”.

In contrast, I-Thou interactions are characterized by presence. The “I” is fully present with one’s whole being, fully attentive, not only listening but hearing. The humanity of the “Thou” is acknowledged.  The uniqueness of the “Thou” is appreciated. The “I” interacts with no specific end in mind but with openness, curiosity and a wish to understand.

As a teacher, I invoke Buber’s I and Thou as a moral challenge to young doctors.  Is it still possible in this time of busy schedules and productivity quotas to maintain the I-Thou in a doctor-patient relationship?   My answer is yes, but only if it is undertaken as a priority and experienced as an ethical imperative.

Buber saw no less than the future of humanity at stake.  God, for Buber, is “the eternal Thou.” An expanding It-world leads to, what he called, “the eclipse of God.”  For Buber, godliness shines in the world when in the presence of the I and Thou.   Buber proclaimed hopefully, “The eclipse of the light of God is no extinction; even tomorrow that which has stepped in between may give way.”  The I-it may yet give way to the I-Thou.

With or without Buber’s belief in God, I think most would agree that we live in a frighteningly detached and impersonal It-world.  We fill our days with I-It interactions. Yet, the world needs more I-Thou dialogue; listening and hearing, being fully present, being curious, accepting, sharing and understanding.  The world suffers for lack of the I-Thou. Humanity yearns for the I-Thou.