A couple of interesting passages to stimulate the mind.
... For even as I spoke of the extermination of the Real, I meant, in fact, the more fundamental extermination of the Illusion. But we must be clear about this concept before we go further. I don't mean illusion in the pejorative sense, the negative and irrational concept of illusion as fallacy, fantasmagory, and evil--the illusion whose sole destiny is to be rectified. I mean the radical and objective illusion of the world, the radical impossibility of a real presence of things or beings, their definitive absence from themselves.

For nothing is identical to itself. We are never identical to ourselves, except, perhaps, in sleep and in death. Language itself never signifies what it means; it always signifies someething else, through this very irreducible, ontological absence from itself. The probability, in this world, of a total identification, of a total adequation of the same to the same, is equal to zero. Fortunately. For that would be the Perfect Crime--a crime that never happens. In relations between things there is always a hiatus, a distortion, a rift that precludes any reduction of the same to the same. That is even more true for human beings. We are never exactly present to ourselves, or to others. Thus we are not exactly real for one another, nor are we quite real even to ourselves. And this radical alterity is our best chance--our best chance of attracting and being attracted to others, of seducing and being seduced. Put simply, our chance at life.
--Jean Baudrillard

When I confront a human being as my You and and speak the basic word I-You to him, then he is no thing among things nor does he consist of things.

He is no longer He or She, limited by other Hes and Shes, a dot in the world grid of space and time, nor a condition that can be experienced and described, a loose bundle of named qualities. Neighborless and seamless, he is You and fills the firmament. Not as if there were nothing but he; but everything else lives in his light.

...The relation can obtain even if the human being to whom I say You does not hear it in his experience. For You is more than It knows. You does more, and more happens to it, than It knows. No deception reaches this far: here is the cradle of actual life.
--Martin Buber

The world is precarious and perilous. It is as easily accessible and striking evidence of this fact that primitive experience is cited. The voice is that of early man; but the hand is that of nature, the nature in which we still live. It was not fear of the gods that created the gods. ...

What has been said sounds pessibimistic. But the concern is not with morals but with metaphysics, with, that is to say, the nature of the existential world in which we live. it would have been as easy and more comfortable to emphasize good luck, grace, unexpected and unwon joys, those unsought for happenings which we so significantly call happiness. We might have appealed to good fortune as evidence of this important trait of hazard in nature. Comedy is as genuine as tragedy. But it is traditional that comedy strikes a more superficial note than tragedy. ...

Variant philosophies may be looked at as different ways of supplying recipes for denying to the universe the character of contingency which it possesses so integrally that its denial leaves the reflecting mind without a [clue], and puts subsequent philosophising at the mercy of temperament, interest, and local surroundings
--John Dewey

Lover divine and perfect Comrade,
Waiting content, invisible yet, but certain,
Be thou my God.

Thou, thou, the Ideal Man,
Fair, able, beautiful, content, and loving,
Complete in body and dilate in spirit,
Be thou my God.

O Death, (for Life has served its turn,)
Opener and usher to the heavenly mansion,
Be thou my God.

Aught, aught of mightiest, best I see, conceive, or know,
(To break the stagnant tie--thee, thee to free, O soul,)
Be thou my God.

All great ideas, the races' aspirations,
All heroisms, deeds of rapt enthusiasts,
Be ye my Gods.

Or Time and Space,
Or shape of Earth divine and wondrous,
Or some fair shape I viewing, worship,
Or lustrous orb or sun or star by night,
Be ye my Gods.
--Walt Whitman
With thanks to panopticon.
The You encounters me by grace--it cannot be found by seeking. But that I speak the basic word to it is a deed of my whole being, is my essential deed.

The You encounters me. But I enter into a direct relationship to it. Thus the relationship is election and electing, passive and active at once: An action of the whole being must approach passibity, for it does away with all partial actions and thus with any sense of action, which always depends on limited exertions.

The basic word I-You can be spoken only with one's whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a You to become; becoming I, I say You.

All actual life is encounter.
--Martin Buber


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