When we encounter another individual truly as a person, not as an object for use, we become fully

human. – Martin Buber

We human beings are said to be social animals, that we are naturally drawn to live in groups, be it a
small family or a complex city. In these groups, we interact with each other, and we do so mostly
because, like useful objects, we need something from them. Other interactions, however, are more
selfless and intimate. They are not based on other people's usefulness. In them, we don't treat
others like objects but as subjects.

Intersubjectivity

In philosophy, this kind of relationship is referred to as intersubjectivity. In this lesson , we will talk
about what intersubjectivity is, its three levels, and the two ways we interact with others according
to the Austrian Jewish philosopher Martin Buber.

What is Intersubjectivity?

1. Edmund Husserl’s Definition of Intersubjectivity

“The interchange of conscious experiences between individuals that forms the foundation of shared
reality.”

2. Jean-Paul Sartre’s Definition of Intersubjectivity

Sartre defines intersubjectivity as:

“A state of mutual awareness where individuals recognize each other’s existence but often struggle
between freedom and objectification.”

3. Martin Buber’s Definition of Intersubjectivity

Buber defines intersubjectivity as:

“A deep and authentic dialogue where individuals engage with each other as whole persons,
recognizing their uniqueness and humanity.”

Intersubjectivity- It refers to shared meanings constructed by people in their interactions with each
other.

Jean-Paul Sartre’s perspective on intersubjectivity

Sartre believed that true intersubjectivity requires authentic relationships where individuals
recognize each other’s freedom. Instead of trying to possess or define others, we must respect their
existence as free beings. He argued that love, friendship, and authentic relationships are possible
when we acknowledge the freedom of the other rather than trying to control or use them.

Seeming

This pretentiousness is known as seeming. Seeming is a way of approaching the other based on the
image one wants to impress on him or her by what one wants the other to be. It involves taking on
roles or hiding aspects of oneself, usually in order to appear more desirable to the other.

Despite this tendency to pretend, however, we still strive for a deeper and more genuine interaction
with others.

Dialogue
This more authentic interaction is called dialogue.

A dialogue is an interaction between persons that happens through speech or the use of words,
expressions, and body language. It occurs when two individuals view each other as another,
acknowledge each other's presence, uniqueness, and differences, and treat each other as equals. It
is the opening up, the giving and receiving of persons to each other in their encounter.

Edmund Husserl’s perspective on intersubjectivity

The term intersubjectivity was coined by the Austrian-German philosopher Edmund Husserl. It is a
compound of the prefix inter, which means "between" or "among," and the philosophical term
subject, which refers to a conscious being.

Intersubjectivity, therefore, is the interchange of thoughts and feelings, both conscious and
unconscious, between two subjects or persons, as facilitated by empathy. It refers to the human
characteristic of engaging in intimate and personal relationships with others who are different from
but also similar to oneself. It is the shared understanding among persons made possible by mutual
awareness and recognition of the self and the other as persons.

However, despite our intersubjective or authentic relationships with others, we still tend to become
conscious of our self-image and how others see us. Because of this, we tend to act differently before
others, depending on who we are relating with. For example, we may act nicely when we are with
our boss while acting rudely when we are with our clients.

The Three Levels of Intersubjectivity

There are three levels of intersubjectivity, namely:

 Empathy – The ability to share emotions or to put oneself in the shoes of the other. It is
rooted in a person's awareness that the other is also a person who has feelings.

the ability to share emotions. This emotion is driven by a person’s awareness that the other
is a person thoughts and feelings.

Empathy enables us to experience another person’s emotions, such as happiness, anger, and
sadness.

Sympathy is “feeling with”, while

empathy is “feeling in”

*Empathy is a crucial element of intersubjectivity, the philosophical concept of shared

 Availability – The willingness of a person to be present and be at the disposal of the other.

Being "available" in this context means being present, willing to engage, and open to the
perspectives and experiences of others. It's about actively listening, showing empathy, and
being receptive to the other person's needs and feelings.
  Ethics of Care – A moral theory that emphasizes the moral dimension of human interactions
and relationships. It believes that the self has the moral obligation to respond to the needs
of the other, especially the vulnerable, which it cannot ignore.

The theory of ethics of care is based on the concepts of compassion and the importance of
relationships. Vulnerable people are in need of care, and people who can provide it should
feel compassion and a moral obligation to provide that care.

*Ethics of care: is a moral framework that prioritizes interpersonal relationships, care, and
compassion as fundamental to ethical action.

-By focusing on relationships and the needs of others, ethics of care inherently
acknowledges the intersubjective nature of human experience.

*The ethics of care sees care as a virtue, highlighting the importance of compassion,
empathy, and responsiveness to the needs of others.

The Ethics of Care is an ethical theory that emphasizes the moraldimension of relationship
and [Link] moral perspective encourages individuals to help other people, most
especially thevulnerable.

Martin Buber’s Perspective on Intersubjectivity

To dive deeper into the topic of intersubjectivity, let us now turn to the Austrian Jewish philosopher
who had a profound impact on how modern thinkers saw human relationships: Martin Buber.

In his book entitled I and Thou, Buber identified two ways in which the self (I) relates with the other:

1. The I-It Relationship

The I-It relationship refers to the world of sensation, where there are objects. In this relationship,
human persons do not experience an authentic encounter with each other. Rather, what happens is
that the self (I) treats the other as an object to be experienced and used.

At its core, the I-It relationship is all about oneself because others are seen merely as objects that
serve one's interest. It is not a dialogue but a monologue, a relationship with one’s own self.

Examples of I-It relationships include:

 Employers who treat workers like machines.

 Businesses that use women in advertisements just to increase sales.

This kind of relationship results in what is called alienation.

Alienation happens when a relationship is inauthentic, deceptive, and exploitative. It arises when
the self ceases to view the other as a distinct or authentic person and considers him or her as a
mere object or means to satisfy its interests. It is a disorienting sense of exclusion that can lead to
the other's loss of dignity and humanity, resulting in dehumanization.

2. The I-Thou Relationship

The I-Thou relationship, in contrast to the I-It relationship, refers to the world of encounters and
relationships with other persons. It is a relationship where there is a genuine sharing of one
another without objectification.
In this relationship, the I treats the other as distinctly other, as another person who is different from
itself, as someone who has different characteristics, beliefs, values, and interests.

At its center is a genuine form of interaction—a dialogue.

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Final Thought

How about you? Have you ever had a genuine, meaningful relationship with another person? How
was it? What did you do, and how did you feel?