Peace Profile: Martin Buber
Peace Review 23 (1):110-117 (2011)
| Abstract | Martin Buber (1878–1965) is one of the most significant existentialist philosophers and educationalists of the twentieth century, and a leading scholar of the Hasidic tradition. His philosophical and educational views are dominated by the concept of dialogue and, in virtue of this, he is often called the philosopher of dialogue. Throughout his life, Buber advocated dialogue as a way of establishing peace and resolving conflicts, and therefore he is often referred to in both the academic and general literature as an advocate of pacifism. But is this the case? If so, what sort of pacifism was Buber defending? | |||||||||
| Keywords | Martin Buber Pacifism | |||||||||
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A. Guilherme & W. John Morgan (2010). Martin Buber: Dialogue and the Concept of the Other. Pastoral Review.
Paul Arthur Schilpp (1967). The Philosophy of Martin Buber. La Salle, Ill.,Open Court.
A. Guilherme & W. John Morgan (2009). Martin Buber’s Philosophy of Education and its Implications for Non-Formal Education. International Journal of Lifelong Learning 28 (5).
W. J. Morgan & Alexandre Guilherme (2012). I and Thou: The Educational Lessons of Martin Buber's Dialogue with the Conflicts of His Times. Educational Philosophy and Theory 44 (9):979-996.
Donald J. Moore (1996). Martin Buber: Prophet of Religious Secularism. Fordham University Press.
Mordechai Gordon (2011). Listening as Embracing the Other: Martin Buber's Philosophy of Dialogue. Educational Theory 61 (2):207-219.
Martin Buber (1966). The Way of Response: Martin Buber. New York, Schocken Books.
Martin Buber (2002). The Martin Buber Reader: Essential Writings. Palgrave Macmillan.
Paul R. Mendes-Flohr (ed.) (2002). Martin Buber: A Contemporary Perspective. The Israel Academy of Sciences and Humanities.
Haim Gordon (1973). Would Martin Buber Endorse the Buber Model? Educational Theory 23 (3):215-223.
Martin Buber (1970). I and Thou. New York,Scribner.
Martin Kavka (2012). Verification (Bewahrung) in Martin Buber. Journal of Jewish Thought and Philosophy 20 (1):71-98.
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