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Extra resources for Dialogue as a means of collective communication
For in such moments we have a vividly clear display of the inner mechanism by which the ego sustains itself and its fixed views of the world. On the one hand we have the body and all that it is signifying: uncomfortable impulses, uninvited surges of energy, uncharitable thoughts and images, all swirling and mixing in a dynamic that is, at least inwardly, out of control. On the other hand there is the apparently stable and unchanging “internal watcher,” the one who notices these bodily signals and either approves or disapproves of them, directing or redirecting energy until some satisfactory equilibrium is found (this “watcher,” not coincidentally, is identical with the “questioner” we visited earlier).
What is essential is not what goes on within the minds of the partners in a relationship but what happens between them. For this reason, Buber is unalterably opposed to that psychologism which wishes to remove the reality of relationship into the separate psyches of the participants. “The inmost growth of the self does not take place, as people like to suppose today,” writes Buber, “through our relationship to ourselves, but through being made present by the other and knowing that we are made present by him” (Buber, 1988, p.
University of Texas Press: Austin, TX. , Philosophical Interrogations. New York, Holt, Rinehart, & Winston. Buber section conducted & edited & Buber’s answers translated by Maurice S. Friedman, Ch. II - Theory of Knowledge. , 1985. Between Man and Man. (Introduction by Maurice Friedman, trans. by Ronald Gregor Smith. Macmillan: New York. , 1988. The knowledge of Man: A Philosophy of the Interhuman, ed. with an Introductory Essay (Chap. 1) by Maurice Friedman, Atlantic Highlands, NJ: Humanities Press International, 1988, now distributed by Prometheus Books, Amherst, New York), “The Word That Is Spoken,” & What Is Common to All,“ both trans.