1. I and Thou Dialogue Education Update 4 Next Slide: Kahoot
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2. Kahoot- Levinas
Next Slide: Ich und Du, usually translated as I and Thou, is a book by Martin Buber ...

3. I thou
One challenge to relativism and pluralism is to recognize that all people (moral agents) have an ‘apriori’ moral obligation to all living things that ‘feel pain’. (moral patients)
A moral agent is able to make choices about what actions they take (assumes free will) while recognizing that they have the capacity to affect others (cause pain or bring benefits)
A moral patient has interests that can be harmed or benefited – that is, their welfare can be effected.

4. I thou
An a priori obligation
is the claim that moral agents have an obligation to a set of moral patients before anything is experienced.
“A priori” before experience. What might this look like…
Emmanual Levinas (12 January 1906 – 25 December 1995) has argued that we have an obligation to ask “how can I help you?” before another person has asked for anything. The obligation is with us even if we do not meet anyone. He argues that in the face to face meeting with another person (a moral patient) we recognize in them the same capacity to be harmed as we recognise in ourselves. We recognize them as an Other and in recognising them we recognise our own subjectivity.

5. I Thou
Levinas's thesis "ethics as first philosophy", then, means that the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other.
Levinas's thesis "ethics as first philosophy", then, means that the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other.
Levinas claimed that this I-thou relationship is the fundamental moral relationship. As an apriori obligation it must precede all particular instances, so it can be used as an argument against moral and ethical relativism. Levinas argued that although the obligation precedes any event, how the obligation is honoured will depend on the culture and the situation.

6. I Thou
Levinas argued that although the obligation precedes any event, how the obligation is honoured will depend on the culture and the situation.
Levinas became one of the very first French intellectuals to draw attention to the German philosophers, Heidegger and Husserl. According to his obituary in New York Times, Levinas came to regret his enthusiasm for Heidegger, because of the latter's affinity for the Nazis. During a lecture on forgiveness, Levinas stated "One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger.“
Levinas argued that although the obligation precedes any event, how the obligation is honoured will depend on the culture and the situation.
Levinas is drawing on the philosopher of another Jewish Philosopher Martin Buber (February 8, 1878 – June 13, 1965) was an Austrian-born Jewish philosopher best known for his philosophy of dialogue, a form of religious existentialism centered on the distinction between the I-Thou relationship and the I-It relationship.

7. I and Thou
Ich und Du, usually translated as I and Thou, is a book by Martin Buber, published in 1923, and first translated to English in 1937.
Martin Buber (February 8, 1878 – June 13, 1965) was an Austrian-born Jewish philosopher best known for his philosophy of dialogue which centred on the distinction between the I-Thou relationship and the I-It relationship. Greater than Freud but less well known.
Next Slide: Buber uses two pairs of words to describe two fundamentally ...

8. I and Thou
Buber uses two pairs of words to describe two fundamentally different types of relationship: "I-Thou" and "I-It."
Next Slide: For "I-It" relationships, the "It" refers to entities as discrete

9. I and Thou
What does it mean when a person experiences the world? We either perceive “I-It” experiences or “I thou” relations.
What does it mean when a person experiences the world? Man goes around the world hauling out knowledge from the world.
These experiences present man with only words of It, He, She and It with contrast to I-Thou. What this means is that the experiences are all physical and do involve a great deal of spirituality. Previously I mentioned that the world is twofold. What this means is that our experience of the world has two aspects: the aspect of experience, which is perceived by I-It, and the aspect of relation, which is perceived by I-Thou.
Next Slide: Buber uses an example of a tree and presents five separate

10. I and Thou
For "I-It" relationships, the "It" refers to entities as discrete objects drawn from a defined set .
For "I-It" relationships, the "It" refers to entities as objects drawn from a defined set (e.g. that which makes it measurably different from other living entities). It can be said that "I" have as many distinct and different relationships with each "It" as there are "Its" in my life.
Next Slide: By contrast, the "I" in the "I-Thou" is a separate concept.

11. I and Thou
By contrast, the "I" in the "I- Thou" is a separate concept. This is the "I" that does not objectify any "It" but rather acknowledges a living relationship instead.
By contrast, the "I" in the "I-Thou" is a separate concept. This is the "I" that does not objectify any "It" but rather acknowledges a living relationship instead.
The "I" in "I-Thou" is radically different from the "I" in "I-It." "I-Thou" relationships are sustained in the spirit and mind of an "I" for however long the feeling or idea of relationship is the dominant mode of perception. A person sitting next to a complete stranger on a park bench may enter into an "I-Thou" relationship with the stranger merely by beginning to think positively about people in general.
Next Slide: The stranger is a person as well, and gets instantaneously drawn

12. I and Thou
Every sentence man uses with I, refers to the two pairs: I-Thou and I-It.
Despite our splitting of these individual terms for the purposes of analysis, there is to Buber's mind either an "I-Thou" or an "I-It" relationship.
Every sentence man uses with I, refers to the two pairs: I-Thou and I-It. This instance is also interchangeable with Thou and It which would refer to I.
It is bounded by others and It can only exist through this attachment because for every object there is another object. Thou on the other hand, has no limitations. When Thou is spoken, the speaker has no thing or has nothing which means that Thou is abstract. The speaker yet “takes his stand in relation”.
Next Slide: What does it mean when a person experiences

13. Buber uses an example of a tree and presents five separate relations.
I and It
Buber uses an example of a tree and presents five separate relations.
1 Aesthetic Perception
2 Perception as movement
Buber uses an example of a tree and presents five separate relations. The first relation is looking at the tree as a picture with the colour and details through the aesthetic perception. The second relation is identifying the tree as movement. The movement includes the flow of the juices through the veins of the tree, the breathing of the leaves, the roots sucking the water, the never-ending activities between the tree and earth and air, and the growth of the tree. Next Slide: If "Thou" is used in the context of an encounter ...

14. 5. Interpreting in mathematical terms
I It
3 . Categorising by type
4. Perspective
5. Interpreting in mathematical terms
The third relation is categorizing the tree by its type, in other words, studying it. The fourth relation is the ability to look at something from a different perspective. “I can subdue its actual presence and form so sternly that I recognize it only as an expression of law.” The fifth relation is interpreting the experience of the tree in mathematical terms. Through all of these relations, the tree is still an object that occupies time and space and still has the characteristics that make it what it is.

15. I and Thou
If "Thou" is used in the context of an encounter with a human being, the human being is not He, She, or bound by anything.
If "Thou" is used in the context of an encounter with a human being, the human being is not He, She, or bound by anything. You do not experience the human being; rather you can only relate to him or her in the sacredness of the I-Thou relation. The I-Thou relationship cannot be explained; it simply is. Nothing can intervene in the I-Thou relationship. I-Thou is not a means to some object or goal, but a definitive relationship involving the whole being of each subject.
Next Slide: Love is a subject-to-subject relationship.

16. Love is a subject-to-subject relationship.
I and Thou
Love is a subject-to-subject relationship.
The ultimate Thou is God.
Love is a subject-to-subject relationship. Like the I-Thou relation, love is not a relation of subject to object, but rather a relation in which both members in the relationship are subjects and share the unity of being.
The ultimate Thou is God. In the I-Thou relation there are no barriers, and this means that man can relate directly to God. God is ever-present in human consciousness, and manifests himself in music, literature, and other forms of culture. As previously mentioned, Thou is inevitably addressed as It. Because of this, the I-Thou relation becomes the being of the I-Thou relation. God is now spoken to directly not spoken about.
Next Slide: Coincidentally, Buber's I and Thou (Ich und Du) was published in the same year

17. I and Thou
The individual’s action is guided by I-Thou. "One who truly meets the world goes out also to God."
God is the worldwide relation to all relations. There is no world that disconnects man from God. What this is a world of It alone. The individual’s action is guided by I-Thou. "One who truly meets the world goes out also to God."
Next Slide:

18. I and Thou
Coincidentally, Buber's I and Thou (Ich und Du) was published in the same year as Sigmund Freud's The Ego and the Id (Das Ich und das Es lit. "The I and the It").
Next Slide: Bibliography

19. Bibliography
Buber, Martin (1947; 2002). Between Man and Man. Routledge. pp. 250–251. 
Buber, Martin (2005) [1954]. "We Need The Arabs, They Need Us!". in Paul Mendes-Flohr (ed.). A Land of Two Peoples. University of Chicago. ISBN  
Buber, Martin; Schmidt, Gilya Gerda: The First Buber: Youthful Zionist Writings of Martin Buber (Martin Buber Library), 256 pp., Syracuse University Press, ISBN
Buber, Martin; Buber-Agassi, Judith: Martin Buber on Psychology and Psychotherapy: Essays, Letters and Dialogue (Martin Buber Library), Syracuse University Press, ISBN X
Shapira, Avraham; Green, Jeffrey: Hope for Our Time: Key Trends in the Thought of Martin Buber (Suny Series in Judaica, Hermeneutics, Mysticism and Religion), State University of New York Press, 1999, $ ISBN
Avnon, Dan: Martin Buber: The Hidden Dialogue (Twentieth Century Political Thinkers), 256 pp., Rowman & Littlefield Publishers, 1999, $63 ISBN
1994, Scripture and translation. Martin Buber and Franz Rosenzweig; translated by Lawrence Rosenwald with Everett Fox. Bloomington: Indiana University Press.
1999a, The first Buber: youthful Zionist writings of Martin Buber, edited and translated from the German by Gilya G. Schmidt. Syracuse, N.Y.: Syracuse University Press.
1999b, Martin Buber on psychology and psychotherapy: essays, letters, and dialogue, edited by Judith Buber Agassi ; with a foreword by Paul Roazin. New York: Syracuse University Press.
1999c, Gog and Magog: a novel, translated from the German by Ludwig Lewisohn. Syracuse, NY: Syracuse University Press.
2002a, The legend of the Baal-Shem, translated by Maurice Friedman. London: Routledge.
2002b, Between man and man, translated by Ronald Gregor-Smith; with an introduction by Maurice Friedman. London, New York: Routledge.
2002c, The way of man: according to the teaching of Hasidim, London: Routledge.
2002d, The Martin Buber reader: essential writings, edited by Asher D. Biemann. New York: Palgrave Macmillan.