Abstract
The death of Martin Buber has brought home to us fact that here was one of great figures not only of a people but of mankind and not only for this age but for ages to come. In Buber, person and thinker were inseparably conjoined. He was philosopher of dialogue only because in first instance he lived the life of dialogue. The narrow ridge that he walked was neither religion nor philosophy in ordinary sense of those terms. Yet there is no figure in this century-not even Rudolph Otto -who has had such a revolutionary impact on religious thought of our time, and Buber's stature as a philosopher is being given full recognition in such books as The Philosophy of Martin Buber volume of The Library of Living Philosophers and Philosophical Interrogations, in which Martin Buber section stands at head.' Three of Buber's legacies to scientific study of religion are widely known and will be still better appreciated as time goes on. The first of these is his I-Thou philosophy with its radical insistence that God is eternal Thou, absolute Person, who can
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