Buber’s philosophy of dialogue views the human existence in two fundamentally different kinds of relations: I-It relations and I-Thou relations. An I-It relation is the normal everyday relation of a human being toward his or her surroundings. A person can also view another person as an It, and often does so by viewing others from a distance. In the I-Thou relation the individual enters into the relationship with another human with his or herentire being. This relationship becomes an intimate meeting, a real dialogue between both partners. Buber saw this as a reflection of the encounter between the human being and God. The I-Thou relationship allows for dialogue between the human being and God.
My friend, I am not what I seem. Seeming is but a garment I wear — a care-woven garment that protects me from thy questionings and thee from my negligence. The “I” in me, my friend, dwells in the house of silence, and therein it shall remain for ever more, unperceived, unapproachable.
The “friend” Gibran addresses is the idealized self, the self we present to the world, the aspirational self of who we would like to be rather than who we are — a self that invariably obscures our incompleteness and imperfection, which are the wellspring of our richest humanity. Gibran writes:
My friend, thou art good and cautious and wise; nay, thou art perfect — and I, too, speak with thee wisely and cautiously. And yet I am mad. But I mask my madness. I would be mad alone. My friend, thou art not my friend, but how shall I make thee understand? My path is not thy path, yet together we walk, hand in hand.