Martin Buber: I-It, I-Thou, and Intersubjectivity — Comprehensive Notes

Intersubjectivity: I-It and I-Thou in Martin Buber's Thought

Opening greeting and context from the transcript: Mabuhai. This is Owen. The lesson is grounded in Martin Buber’s philosophy of intersubjectivity.
Central claim: intersubjectivity is the condition of humans as subjects among subjects, enabled by awareness of self and surroundings; authentic human existence arises through genuine dialogue with others, the world, and God.
Historical backdrop and influence: Martin Buber, a Jewish philosopher, 1923 work is titled I and Thou (Ich und Du). The transcript notes a misrendering as “I and Val Achend Du,” but the intended reference is Ich und Du. Buber’s ideas were shaped by his experiences as a survivor of Nazi concentration camps and the industrialization of his era.
Core problem identified by Buber: industrialization and urbanization dehumanize modern people by turning them into objects, with machines becoming extensions of humans rather than tools. People begin to regard machines as items, and this attitude spills over to how they treat other humans.
Purpose of I–Thou philosophy: to depart from dehumanizing tendencies and establish an ethical framework for human relationships grounded in the dignity of the person.
Two key connections in Buber’s theory: the Ayat and the Ayat Thou (transliterated in the transcript; commonly expressed as I–It and I–Thou). The transcript provides guiding questions to understand the I–Thou relation:
1) How does the I–Thou mode operate?
2) What is the I–Thou relation?
3) How is the Absolute Thou significant in the I–Thou relation?
4) How significant is authentic relation in this technological era?
Summary of Buber’s stated aim: human existence is defined by how we interact with others, the world, and God. Two primary attitudes toward the world are described: I–It and I–Thou.

The I-It mode: how modern experience operates

The I–It mode is described as the experience or mode of “eliti” (experience/alienation). The eye acts as the subject, the object is the receiver of interpretation.
In I–It, the eye (I) observes and analyzes; the object (It) is used, understood, or put to use. The relationship is one-way and instrumental.
There is a separation between the experiencing eye (subject) and the experienced object (passive); the eye’s insight does not generate genuine mutuality or growth.
According to Buber, authentic relationship cannot arise from purely instrumental engagement with the world; encounter with another subject is required.
The transcript notes a problematic consequence of this mode: modern life tends to treat others as means to ends, leading to alienation and existential distress (meaninglessness, anxious forebodings).
The path forward, per Buber, is to emphasize encounters with others (I–Thou) rather than mere experiences with things (I–It).
The phrase “The idea of I–It developed from observation of Buber to the impact of industrialization on human relation” appears in the transcript, highlighting how social changes intensified the I–It attitude.
Contemporary critique in the transcript: in an era of rapid technology and social media, self-love and recognition-seeking dominate, increasing the risk of superficial interactions and further alienation.

The I-Thou mode: encounter and present reality

The second mode is the I–Thou (the encounter or the mode of the L Thou in the transcript).
In I–Thou, the I and the other engage in a sincere, reciprocal interaction as willing participants.
The other is encountered as a whole being, not as a collection of discrete attributes; the other becomes a Thou (you) rather than an It.
Love is central: in Buber’s framework, love enables treating the other as a Thou, not as an object. Love transcends mere mental states and constitutes a genuine relationship between two beings.
The I–Thou relationship is an I–Thou union in which both subjects share care, respect, commitment, and responsibility.
The relationship is direct and unmediated by abstract ideas or thought-objects; there is no intermediary between I and Thou.
The Thou is not a means to an end; through the I–Thou relation, the I attains a fuller, more authentic existence.
The more I and Thou share their reality, the more authentic and complete their existence becomes.
The transcript emphasizes that authentic human life is deeply connected to this kind of relation, especially as a counterbalance to techno-social tendencies that reduce people to objects.

The Absolute Thou and the L Thou relation

An important dimension in Buber’s thought is the Absolute Thou: the I–Thou relation between the individual and God.
In the I–Thou relation with God (the Eternal Thou), there is a unity of being; the individual can speak directly to God, and yet the Eternal Thou is not reducible to an object of experience or thought.
Faith is required to encounter the Eternal Thou; through faith one comes to know the Absolute Thou as the Source of unity for all beings.
The Eternal Thou is not simply an object of knowledge; it is encountered, and through this encounter, one’s perception of reality shifts toward the divine dimension.
The transcript notes that the Eternal Thou provides the universal foundation for all other relations: the L Thou relation with God sustains all L Thou relations among beings.
If one has a real L Thou relation with God, one also has a real L Thou relation with the world; the world is encountered in a God-sustained framework, reducing alienation and increasing a sense of meaning.
The loving responsibility in the L Thou–God relation enables a person to say Thou to the world, fostering authenticity and reducing psychological dependence on others’ recognition.
With a genuine L Thou relationship to God, one meets not only other people but also God, integrating the divine with everyday life.

From encounter to authentic dialogue in a technocratic era

The translation of I–Thou into authentic dialogue involves recognizing others as living beings with reciprocal value, not as means to personal ends.
Authenticity arises from reciprocal intersubjective relationships where both parties recognize each other as fully human, despite differences.
The transcript emphasizes that authentic relations are not instrumentally motivated; others are life companions, friends, and partners in moral life rather than objects of manipulation.
The value of the I–Thou mode is particularly urgent in contemporary life, where gadgets and social media can crowd out genuine human interaction; authentic dialogue is essential for genuine care, respect, and commitment.
The L Thou relationship also connects us to God, making love a divine gift that fosters bonds with others and with God, rather than a self-centered pursuit.
Buber’s religious and ethical stance: authentic living requires a mutual, open, dialogic stance toward others and toward God; self-centeredness and seeking recognition through social media undermine authentic life.
The transcript critiques social-media culture (e.g., Facebook) as an arena of self-love and external validation, leading to psychological dependence on others’ opinions.
In contrast, the emphasis should be on mutual, spontaneous recognition born of love and shared responsibility, rather than on seeking approval or display.

Practical implications and ethical reflections

Ethical principle: dignity of the person is realized through genuine encounters with others (I–Thou) rather than instrumental treatment (I–It).
Authentic relationships require presence, listening, and a willingness to engage the other as a whole being, not as a set of useful attributes.
In modern life, cultivating I–Thou encounters counters alienation produced by the instrumental logic of technology and market-driven social relations.
The Absolute Thou (God) provides a source of unity that grounds all other relations; a life oriented toward God and toward others reduces nihilism and fosters fulfillment.
The paradox of modernity: technology promises connection but can erode authentic human contact; Buber’s framework urges us to prioritize genuine dialogue and moral responsibility in everyday life.
The transcript ends with a personal exhortation attributed to Owen: true survival does not lie in convenient tech or fame through fake social media recognition, but in dialogue and relation with others. Time to engage in authentic I–Thou encounters (Zeit zu lernen von Martin Buber).

Key takeaways (summary)

The I–It mode operates with the eye as observer and the object as receiver; it yields separation and lacks authentic relationship.
The I–Thou mode is an encounter in which individuals relate as whole beings, with love enabling genuine mutuality, care, respect, and responsibility; it is not mediated by thoughts or concepts.
The Absolute Thou (God) grounds the I–Thou relation as a universal foundation for all human relations; faith enables direct encounter with the Eternal Thou, which in turn shapes one’s relation to others.
In an era dominated by technology and social media, authentic I–Thou relationships—and the corresponding recognition of the Other as a Thou—are more essential than ever for meaningful and fulfilled living.

Notes on terminology and minor clarifications

The transcript sometimes uses typographical variances and possible misspellings (e.g., “Ayat” for I/Ich, “L Thou” and “L vow” instead of standard terms). The core ideas align with Buber’s well-known terms: I–It, I–Thou, and the Absolute Thou (God).
Key terms to recognize in studying this material: $I ext{-}It$ , $I ext{-}Thou$ , $L ext{ Thou}$ (the encounter with the world as Thou), and $ext{Absolute Thou}$ (God).
Historical touchpoints to remember: the influence of industrialization and urbanization on human relationships; Buber’s experience in the concentration camps.
Real-world relevance: the critique of social media culture as potentially undermining authentic relationships; the call to cultivate dialogue-based living despite technological distractions.

Closing reflection (from the transcript)

Owen concludes with a personal message: our survival does not lie in the convenience of technology or in fame from fake social media recognition; it lies in the dialogue and relation we establish with others. Zeit zu handeln (time to act) in the spirit of Martin Buber.