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This study offers a view into Buber's conception of the social role of the “person of spirit” – the individual who, in other contexts, would be called philosopher, thinker, or intellectual.A key element of the person of spirit's role, according to Buber, is the evaluation of social reality – judging the public's ability to be guided by the realm of the spirit at any given hour while responding to the challenges that this particular hour may present. The person of spirit is required to constantly mediate between “heaven” and “earth” – between the ideal and reality – even if in a particular situation the moral action which has to be taken can only be partial, and will fall short of the absolute demand of the spirit.Buber emphasizes that the influence of the spirit on reality always begins with an effort of the “person of spirit” to transform him or herself from a monological to a dialogical person. Without a dialogical affinity between the person of spirit and their community, there can be no real effect of the spirit on reality.The person of spirit is, therefore, according to Buber, fully involved in the social life of the community. Our study shows that Buber shaped this figure of the “person of spirit” by combining the model of the biblical prophet, who is sent to the people, with the model of the Hasidic leader who acts according to the principle of the “Descent of the Zaddik.” The person of spirit is required to live their life in a “Thou” relationship with their community, and is therefore frequently descending from an elevated spiritual level to the level of the people, in order to empathetically share their mundane worries, fears, and afflictions.By comparing the models of the biblical prophet and the Hassidic Zaddik to the model of the Greek prophetes and Plato's philosopher-king, we can, according to Buber, reflect on the role of the person of spirit in society in our time as well.
Kosman et al. (Wed,) studied this question.