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  1. The Relationship Between Empathy and Sympathy in Good Health Care.Fredrik Svenaeus - 2015 - Medicine, Health Care and Philosophy 18 (2):267-277.
    Whereas empathy is most often looked upon as a virtue and essential skill in contemporary health care, the relationship to sympathy is more complicated. Empathic approaches that lead to emotional arousal on the part of the health care professional and strong feelings for the individual patient run the risk of becoming unprofessional in nature and having the effect of so-called compassion fatigue or burnout. In this paper I want to show that approaches to empathy in health care that attempt to (...)
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  • The Link Between Intersubjectivity and Self-Shaping in the Light of Phenomenological Philosophy.Bianca Bellini - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):203-229.
    The paper aims to investigate the link between self-shaping and intersubjectivity from a phenomenological perspective. This means that two main topics are here at stake. On the one hand, the paper purports to argue that tackling the link between self-shaping and intersubjectivity from a phenomenological perspective is a meaningful and sound approach. On the other hand, the paper purports to argue that such an analysis enables us to bring to light an inherent linkage that tethers the topic of intersubjectivity to (...)
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  • Shared Emotions: A Steinian Proposal.Gerhard Thonhauser - 2018 - Phenomenology and the Cognitive Sciences 17 (5):997-1015.
    The aim of this paper is to clarify the notion of shared emotion. After contextualizing this notion within the broader research landscape on collective affective intentionality, I suggest that we reserve the term shared emotion to an affective experience that is phenomenologically and functionally ours: we experience it together as our emotion, and it is also constitutively not mine and yours, but ours. I focus on the three approaches that have dominated the philosophical discussion on shared emotions: cognitivist accounts, concern-based (...)
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  • The Nature of Desire.Federico Lauria & Julien A. Deonna (eds.) - 2017 - New York, USA: Oxford University Press.
    Desires matter. What are desires? Many believe that desire is a motivational state: desiring is being disposed to act. This conception aligns with the functionalist approach to desire and the standard account of desire's role in explaining action. According to a second influential approach, however, desire is first and foremost an evaluation: desiring is representing something as good. After all, we seem to desire things under the guise of the good. Which understanding of desire is more accurate? Is the guise (...)
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  • Empathy and Emotions: On the Notion of Empathy as Emotional Sharing.Peter Nilsson - 2003 - Dissertation, Umeå University
    The topic of this study is a notion of empathy that is common in philosophy and in the behavioral sciences. It is here referred to as ‘the notion of empathy as emotional sharing’, and it is characterized in terms of three ideas. If a person, S, has empathy with respect to an emotion of another person, O, then (i) S experiences an emotion that is similar to an emotion that O is currently having, (ii) S’s emotion is caused, in a (...)
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  • Are Ethical Consumers Happy? Effects of Ethical Consumers' Motivations Based on Empathy Versus Self-Orientation on Their Happiness.Kumju Hwang & Hyewon Kim - 2018 - Journal of Business Ethics 151 (2):579-598.
    Studies on fair-trade consumption have concentrated on economic, demographic, and ethical issues, and research on consumers’ moral emotions and self-orientation is limited. Although consumers’ satisfaction with their consumption has been emphasized in consumer studies and marketing, little substantive empirical research has addressed ethical consumers’ emotional satisfaction and the link between their motivations and happiness. This study focused on ethical consumers who regularly purchase fair-trade coffee to understand their moral emotions and self-orientation as motivations for fair-trade consumption and determine whether empathy (...)
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  • The Experience of "I Ought to Do X": As the Ground for Moral Objectivity in Karol Wojtyła's Meta-Ethics.Justin Nnaemeka Onyeukaziri & Onyeukaziri Justin Nnaemeka - 2020 - Philosophia: International Journal of Philosophy (Philippine e-journal) 21 (Special Issue):471-481.
    The objective of this work is to investigate Karol Wojtyła’s meta-ethics. Following the Aristotelian and Thomistic tradition, he maintains that ethics is a science. Contrary to the Aristotelian tradition, which conceives ethics as a practical science, Wojtyła sustains that ethics is also a science with theoretical objectivity. He posits the human “experience of morality,” in a specific sense, the moral experience of “I ought to do x”, as the ground for the objectivity of ethics as science. He also critiques the (...)
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  • Virtue Ethics and Being Morally Moved.Qingjie Wang - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):309-321.
    This essay shall discuss the moral feeling of being morally moved (daode gandong 道德感动) and explore its philosophical significances in understanding the nature of virtue ethics, especially that of Confucian ethics as exemplary ethics. I would like to argue that the feeling of being morally moved, similar to other feelings such as resentment or indignation, should be seen as one of the most important testimonies or manifestations of our morality or moral consciousness. It has played a very important role of (...)
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  • Gender, Morality, and Ethics of Responsibility: Complementing Teleological and Deontological Ethics.Eva-Maria Schwickert & Translated By Sarah Clark Miller - 2005 - Hypatia 20 (2):164-187.
    This text reconstructs the Kohlberg/Gilligan controversy between a male ethics of justice and a female ethics of care. Using Karl-Otto Apel's transcendental pragmatics, the author argues for a mediation between both models in terms of a reciprocal co-responsibility. Against this backdrop, she defends the circular procedure of an exclusively argumentative-reflexive justification of a normative ethics. From this it follows for feminist ethics that it cannot do without either of the two types of ethics. The goal is to assure the evaluative (...)
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  • The a Priori Value and Feeling in Max Scheler and Wang Yangming.Yinghua Lu - 2014 - Asian Philosophy 24 (3):197-211.
    Following Mou Zongsan’s interpretation of Wang Yangming, this paper investigates the phenomenology of values and moral emotions in Max Scheler and the Confucian learning of heart, especially Wang Yangming. Part I illustrates the meaning of moral emotions in Confucianism and introduces Wang Yangming’s idea of pure knowing . Part II introduces Max Scheler’s idea of a priori value and feeling in order to explain how pure knowing could be both immanent and transcendental, both subjective and objective. Part III explores the (...)
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  • Genealogy of Collective Intentionality.Jaromir Brejdak - 2021 - Argument: Biannual Philosophical Journal 11 (2).
    The present paper attempts to look at on the genealogy of both shared intentionality and collective intentionality, comparing Michael Tomasello’s concept with Max Scheler’s threedimensional concept of intentionality: ens amans, ens volens, ens cogitans, as affective, conative, and cognitive intentionality. I focus on various forms of affective collective intentionality — Schelerian forms of sympathy — to show collective subjectivity from the whole spectrum of emotional intentionality, presented by Scheler’s example of parents standing over the corpse of a child. Even though (...)
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  • Transdiagnostic assessment of temporal experience (TATE) a tool for assessing abnormal time experiences.Giovanni Stanghellini, Milena Mancini, Anthony Vincent Fernandez, Marcin Moskalewicz, Maurizio Pompili & Massimo Ballerini - 2022 - Phenomenology and the Cognitive Sciences 21 (1):73-95.
    Currently, anomalous lived temporality is not included in the main diagnostic criteria or standard symptom checklists. In this article, we present the Transdiagnostic Assessment of Temporal Experience, a structured interview that can be used by researchers and clinicians without a comprehensive phenomenological background to explore abnormal time experiences in persons with abnormal mental conditions regardless of their diagnosis. When extensive data gathered by this scale are available, it will be possible to delineate well-defined anomalous lived temporality profiles for each psychopathological (...)
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  • The Origins of the Phenomenology of Pain: Brentano, Stumpf and Husserl.Saulius Geniusas - 2014 - Continental Philosophy Review 47 (1):1-17.
    The following investigation aims to determine the historical origins of the phenomenology of pain. According to my central thesis, these origins can be traced back to an enthralling discussion between Husserl and two of his most important teachers, Brentano and Stumpf. According to my reconstruction of this discussion, while Brentano defended the view that all feelings, including pain, are intentional experiences, and while Stumpf argued that pain is a non-intentional feeling-sensation, Husserl of the Logical Investigations provides compelling resources to resolve (...)
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  • From the Thou to the We: Rediscovering Martin Buber’s Account of Communal Experiences.Patricia Meindl - 2021 - Human Studies 44 (3):413-431.
    While Martin Buber is best known for his conception of the so-called I-Thou relation, many of his philosophical writings are concerned with the wider realities of communal being together. The aim of this paper is to examine this largely neglected aspect of Buber’s work by focusing on the concept of the “essential We”. As I will argue in this paper, this concept did not develop in a philosophical vacuum, but in critical dialogue with pre-eminent thinkers of the phenomenological tradition. Contra (...)
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  • Applied phenomenology: why it is safe to ignore the epoché.Dan Zahavi - 2019 - Continental Philosophy Review (2):1-15.
    The question of whether a proper phenomenological investigation and analysis requires one to perform the epoché and the reduction has not only been discussed within phenomenological philosophy. It is also very much a question that has been hotly debated within qualitative research. Amedeo Giorgi, in particular, has insisted that no scientific research can claim phenomenological status unless it is supported by some use of the epoché and reduction. Giorgi partially bases this claim on ideas found in Husserl’s writings on phenomenological (...)
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  • Categorial Differences: Plessner’s Philosophy Far From Reductive Naturalism and From Idealistic Culturalism.Volker Schürmann - 2019 - Human Studies 42 (1):31-45.
    Plessner’s philosophical anthropology is presented as a non-naturalistic philosophy of nature. Such a position is attractive and indispensable, for instance, to all debates concerning personhood and human dignity. Plessner’s work rests on a conception of philosophy that distinguishes without exception the contents of possible experiences from their conditions of possibility. Thus, Plessner’s anthropology is a theory of categorial contents, but not in the aprioric sense according to which they would be assumed to be prior to all experience. Plessner avoids such (...)
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  • Life and Spirit in Max Scheler's Philosophy.Bob Sandmeyer - 2012 - Philosophy Compass 7 (1):23-32.
    Max Scheler was a philosopher of intuition who rarely worked out his ideas systematically. Consequently, his philosophical writings present something of a challenge for the reader. There is little unifying his disparate studies. In this paper, I suggest that a distinction between life and spirit which Scheler formulated early and held onto throughout his career can provide a heuristic principle by which to study his works. This paper is a clarification of this distinction. In the first part of the paper, (...)
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  • Phenomenological method and contemporary ethics.John J. Drummond - 2021 - Continental Philosophy Review 54 (2):123-138.
    Following a brief summation of the phenomenological method, the paper considers three metaethical positions adopted by phenomenologists and the implications of those positions for a normative ethics. The metaethical positions combine epistemological and ontological viewpoints. They are non-intellectualism and strong value realism as represented by the axiological views of phenomenologists such as Scheler, Meinong, Reinach, Stein, Hartmann, von Hildebrand, and Steinbock; non-intellectualism and anti-realism as represented by the freedom-centered phenomenologies of Sartre, Beauvoir, and Merleau-Ponty; and weak intellectualism and weak value (...)
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  • A criticism of Young’s ‘Throwing Like a Girl’ through Scheler’s understanding of motor action.Cinzia Ruggeri - 2019 - Continental Philosophy Review 52 (4):335-359.
    This paper is concerned with the nature of feminine bodily comportment described by Iris Marion Young in ‘Throwing Like a Girl.’ According to Young, the style of movement of women, who undergo patriarchal oppression, reveals their existential status as a socio-historically oppressed group. Her claim is that patriarchal oppression acts upon women’s bodily functions, thus causing feminine motility to exhibit an inhibited intentionality, an ambiguous transcendence and a discontinuous unity. In this paper I take issue with these three modalities of (...)
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  • On the Suffering of Compassion.Peter Nilsson - 2011 - Philosophia 39 (1):125-144.
    Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for (...)
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  • What is It to Move Oneself Emotionally? Emotion and Affectivity According to Jean-Paul Sartre.Philippe Cabestan - 2004 - Phenomenology and the Cognitive Sciences 3 (1):81-96.
    Emotion is traditionally described as a phenomenon that dominates the subject because one does not choose to be angry, sad, or happy. However, would it be totally absurd to conceive emotion as behaviour and a manifestation of the spontaneity and liberty of consciousness? In his short text, Esquisse d''une theorie des émotions, Sartre proposes a phenomenological description of this psychological phenomenon. He distinguishes between constituted affectivity, which gives rise to emotions, and an original affectivity lacking intentionality, and tied closely to (...)
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  • Beyond Empathy: Compassion and the Reality of Others.Matthias Schloßberger - 2020 - Topoi 39 (4):771-778.
    In the history of philosophy as well as in most recent discussions, empathy is held to be a key concept that enables a basic understanding of the other while at the same time acting as the foundation of our moral emotionality. In this paper I want to show why empathy is the wrong candidate for both of these tasks. If we understand empathy as projection, i.e. a process of imaginary self-transposition, we are bound to presuppose a fully established interpersonal sphere. (...)
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  • The "Guise of the Ought to Be": A Deontic View of the Intentionality of Desire.Federico Lauria - 2017 - In Federico Lauria & Julien Deonna (eds.), The Nature of Desire. New York: Oxford University Press.
    How are we to understand the intentionality of desire? According to the two classical views, desire is either a positive evaluation or a disposition to act. This essay examines these conceptions of desire and argues for a deontic alternative, namely the view that desiring is representing a state of affairs as what ought to be. Three lines of criticism of the classical pictures of desire are provided. The first concerns desire’s direction of fit, i.e. the intuition that the world should (...)
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  • Moral Phenomenology: Foundational Issues.Uriah Kriegel - 2008 - Phenomenology and the Cognitive Sciences 7 (1):1-19.
    In this paper, I address the what, the how, and the why of moral phenomenology. I consider first the question What is moral phenomenology?, secondly the question How to pursue moral phenomenology?, and thirdly the question Why pursue moral phenomenology? My treatment of these questions is preliminary and tentative, and is meant not so much to settle them as to point in their answers’ direction.
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  • Phenomenology and the Perceptual Model of Emotion.Poellner Peter - 2016 - Proceedings of the Aristotelian Society 116 (3):261-288.
    In recent years there has been a revival of a theory of conscious emotions as analogous in important ways to perceptual experiences. In the standard versions of this view emotions are construed as, potentially, perceptual disclosures of values. The model has been widely debated and criticized. In this paper I reconstruct an early, qualified version of the perceptual model to be found in the classical phenomenological approaches of Scheler and Sartre. After outlining this version of the theory, I examine its (...)
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  • The Nature of Intersubjectivity in Buber, Husserl and Waldenfels: An Encounter, an Intentional Constitution, or a Happening?Marcio Junglos - 2017 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 9 (2):726-736.
    This text involves the concept of intersubjectivity in Buber, Husserl, and Waldenfels. For these authors, the other has an important place in the constitution of ourselves. Buber presents an innateness of the You, whereby it fosters in us a longing for relation, bringing the directness of love, which implies acts of responsibility toward the other. Husserl affirms that the transcendental subjectivity is a transcendental intersubjectivity implicit in the intentional constitution of the Ego. Waldenfels precludes an idea of the innateness and (...)
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  • "The Logic of the Liver". A Deontic View of the Intentionality of Desire.Federico Lauria - 2014 - Dissertation, University of Geneva
    Desires matter. How are we to understand the intentionality of desire? According to the two classical views, desire is either a positive evaluation or a disposition to act: to desire a state is to positively evaluate it or to be disposed to act to realize it. This Ph.D. Dissertation examines these conceptions of desire and proposes a deontic alternative inspired by Meinong. On this view, desiring is representing a state of affairs as what ought to be or, if one prefers, (...)
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  • Pure Knowing (Liang Zhi) as Moral Feeling and Moral Cognition: Wang Yangming’s Phenomenology of Approval and Disapproval.Yinghua Lu - 2017 - Asian Philosophy 27 (4):309-323.
    The main goals of this paper are two. First, it articulates what kinds of knowing pure knowing is in its narrow sense pure knowing as the capacity of moral judgment; pure knowing as moral knowledge and standard. Besides, it analyses pure knowing’s different features through a phenomenological description. All these aspects of pure knowing are tied by moral feeling. Second, this paper addresses two sets of theoretical problems that have been raised in Confucian discourse with respect to pure knowing and (...)
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  • Revisiting Mixed Feelings.Robert Zaborowski - 2020 - Axiomathes 30 (2):201-226.
    In this article I first analyze the meaning of mixed feelings and what this expression refers to. I argue that what the term mixed feelings is commonly taken to mean are not mixed feelings because there is no mixture, and also because the same object and the same time condition of what is supposed to be mixed is not satisfied. I then pass on to a case of genuine mixed feelings. Genuinely mixed feelings are feelings composed of simple or basic (...)
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  • The Community of Solitude.Christopher Pulte - 2016 - Indo-Pacific Journal of Phenomenology 16 (1-2):207-216.
    This paper re-examines the egos of Edmund Husserl and Max Scheler with reference to Friedrich Nietzsche and the psychologist, James Hillman, and in the process also confronts the ego in other of its many manifestations, misappropriations, and mystifications.The ego is a multi-headed enigma which defies phenomenological description, and only reaches the status of concept by virtue of the gropings of an epistemology which is not up to the task. The goal of this paper is twofold: firstly, to come to terms (...)
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  • The Jamesian Appeal of Scheler's Felt Metaphysics.J. Edward Hackett - 2015 - Comparative and Continental Philosophy 7 (1):29-43.
    I attempt to solve a problematic feature of Scheler's intentional feeling. Spiritual feelings are disembodied and elements of William James's pragmatism offer a way to make elements of Scheler's phenomenology more concrete than Scheler's phenomenology allows. I then further develop this insight since contact between both Scheler and James opens up possible trajectories and affinities that, in the end, reveal both thinkers share an affective underpinning to their respective metaphysics. In both thinkers, reality is given as felt. As such, this (...)
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  • How Does Genuineness-Substance ( Cheng - Ti ) Act?: A Clarification of the Phenomenon of Genuineness Based on Zhong Yong.Yinghua Lu - 2021 - Dao: A Journal of Comparative Philosophy 20 (2):245-267.
    Based on the text Zhong Yong 中庸, this article clarifies the phenomenological experience of genuineness. The Introduction presents the discussion of genuineness-substance from Zhou Dunyi 周敦頤 and Mou Zongsan 牟宗三, pointing out their omission of the concrete activity of genuineness. Section 2 explains concepts such as ti 體, the endowment of Heaven, the original nature, right, norm, with an indication that genuineness denotes keeping and developing an original status. Section 3 then shows that the original status of human nature is (...)
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  • When Time Becomes Personal. Aging and Personal Identity.Christian Sternad - 2021 - Phenomenology and the Cognitive Sciences 20 (2):311-319.
    Aging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, (...)
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  • Affectivity as an Underlying Factor in Anticipating an Individual’s Approach to the Future.Robert Zaborowski - 2019 - Axiomathes 29 (1):49-60.
    In approaching the future, i.e. in planning projects and decision-making, the role of both affective and non-affective factors is considerable. But given that affectivity is not a homogeneous realm and that it is difficult, if not impossible, to isolate the affective and non-affective elements of a description, anticipation can be hardly described as purely affective, and, on the other, it is necessary to consider what kind or level of the hierarchical realm of affectivity is involved in the anticipation move. In (...)
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  • The Phenomenology of Shame: A Clarification in Light of Max Scheler and Confucianism.Yinghua Lu - 2018 - Continental Philosophy Review 51 (4):507-525.
    This paper will investigate the phenomenology of shame with referring to Max Scheler’s description of the phenomenon and to the tradition of Confucianism. Section I explores the conflict between spirit, life and pleasure in the experience of shame. Shame implies a hierarchy of value, and it is felt when there is a conflict among different values and when the agent intends to sacrifice a higher value for a lower one. Shame also takes place when one is treated by others as (...)
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  • Affectivity in Its Relation to Memory.Robert Zaborowski - 2018 - Axiomathes 28 (3):253-267.
    It seems obvious that various feelings are memorized, forgotten, and recollected to various degrees. Some of them are forgotten. Some of those forgotten can be recollected, while others are lost forever. For example, short and long-lasting feelings and shallow and deep feelings are memorized and remembered in different ways. In this paper I analyse from a conceptual point of view several categories of memory-of-feelings and offer a comprehensive map of them. In the end, the richness of categories in the realm (...)
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  • Christian Lotz: 'Vom Leib Zum Selbst'. [REVIEW]James Dodd - 2008 - Husserl Studies 24 (2):149-157.
  • Dialogic or Dialogistic? Dialogicity or Dialogism? A Word of Warning Against Rigor Metodologiae.Matti Itkonen - 1997 - Human Studies 20 (1):47-58.
    Probing into the fundamentals of any phenomenon, we come upon a secret in the very moment of its inception - a bond with the multiplicity of the world. If anything in our world is detached from its foundations, this ontological lifeline is severed - being and Being are confounded. The ontic preexists language, it pre-empts all conceptualization. The world is in flux and lies always beyond the confines of any system; something of it always escapes. Only when this is conceded (...)
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  • The Inversion of Values and the Renunciation of Desire and Love: An Investigation Through Max Scheler and Wang Yangming.Yinghua Lu - 2020 - Asian Philosophy 30 (4):324-339.
    This article investigates and compares Max Scheler’s and Wang Yangming’s analyses of the disorder of the heart as the inversion of values. Both Scheler and Wang affirm an objective hierarchy of val...
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  • Respect and the Confucian Concept of Li.Yinghua Lu - 2020 - Asian Philosophy 30 (1):71-84.
    This paper specifically deals with the relation between respect and li禮in the Confucian context. Li has both negative and positive sources. On the positive level, ritual propriety enables one to ex...
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  • Phenomenology, Mental Illness, and the Intersubjective Constitution of the Lifeworld.Anthony Vincent Fernandez - 2016 - In S. West Gurley & Geoffrey Pfeifer (eds.), Phenomenology and the Political. Rowman and Littlefield. pp. 199-214.
  • Pedagogical Recognition.Raquel Ayala - 2010 - Phenomenology and Practice 4 (1):5-29.
    Pedagogical activity, be it of parents or teachers, continuously requires us to meet children's and youngsters' deep ethical needs. In our daily relationships with them, recognition is one of the most frequent and essential ingredients of our educational activity. But, what does being recognized mean? When does this everyday practice become genuinely pedagogical?This phenomenological inquiry explores pedagogical recognition, an experience of an essentially ethical sense. Through our words, actions, decisions, etc., we offer children and young people effective learning experiences about (...)
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  • Moral Instinct and Moral Judgment.Liangkang Ni - 2009 - Frontiers of Philosophy in China 4 (2):238-250.
    Human beings’ moral life can be divided into two forms, one based on moral instincts and the other on moral judgments. The former is carried on without deliberation, while the latter relies upon valuations and judgments. The two can ultimately be viewed as man’s innate moral nature and acquired moral conventions. Theoretically, preference for the former will lead to naturalism and for the latter to culturalism, but this is the reality of man’s moral life. Moreover, there may be a parallel (...)
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  • From a Non-Formal Ethics of Values in Scheler to the Thresholds Zones in Waldenfels: Ethical Implications of the Understanding of Personality.Marcio Junglos - 2013 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 5 (2):355-374.
    This research intends to develop the ethical implications of the concept of personality through the phenomenological approaches of Scheler and Waldenfels. For both philosophers, an ethics based on a moral formalism would be very pernicious to the concept of personality and even for ethics itself. For ethics, it would bring a kind of arbitrariness and for the person a sort of depersonalization. In order to advance a concept of ethics grounded on the values of a person, Scheler introduces the idea (...)
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  • The Phenomenological Realism of James's Theory of Value.J. Edward Hackett - 2016 - William James Studies 12 (1).
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  • Moral Instinct and Moral Judgment.Ni Liangkang & Yu Xin - 2009 - Frontiers of Philosophy in China 4 (2):238 - 250.
    Human beings' moral life can be divided into two forms, one based on moral instincts and the other on moral judgments. The former is carried on without deliberation, while the latter relies upon valuations and judgments. The two can ultimately be viewed as man's innate moral nature and acquired moral conventions. Theoretically, preference for the former will lead to naturalism and for the latter to culturalism, but this is the reality of man's moral life. Moreover, there may be a parallel (...)
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  • Justice and the Withdrawal of God in Woody Allen'scrimes and Misdemeanors.Mark W. Roche - 1995 - Journal of Value Inquiry 29 (4):547-563.
  • Attunement in the Modern Age.Janko M. Lozar - 2009 - Human Studies 32 (1):19-31.
    This contribution starts from Max Scheler’s claim that modern philosophy holds two differing views on feelings. The first view, which Scheler attributes to René Descartes, presents them in their intentional role but rejects their independence; the other view, which Scheler attributes to Immanuel Kant, holds that they cannot be reduced to the rational part of the soul and thus affirms their independence, but deprives them of all cognitive powers. After considering both views, I discuss the views of Franz Brentano and (...)
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  • Integrating Personalism Into Virtue-Based Business Ethics: The Personalist and the Common Good Principles.Domènec Melé - 2009 - Journal of Business Ethics 88 (1):227-244.
    Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every human being. (...)
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  • Gestalt.Kevin Mulligan - unknown
    The distinctive claim of the Gestalt psychologists (of Prague, Graz, Berlin, Leipzig, and Vienna) is that we are typically aware of wholes which have “Gestalt qualities”, such as being a melody, and that these qualities could not be properties of mere sums, for example of sums of tones. A common, stronger claim is that the wholes we are aware of are themselves “Gestalten”, the parts of which are inseparable from each other and from the wholes they belong to. The Gestalt (...)
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