Explores, at different levels, the social emotions of fellow-feeling, the sense of identity, love and hatred, and traces their relationship to one another and to the values with which they are associated. This book reviews the evaluations of love and sympathy in different historical periods and in different social and religious environments.

Luther, A. R. The articulated unity of being in Scheler's phenomenology : basic drive and spirit.--Funk, R. L. Thought, values, and action.--Emad, P. Person, death, and world.--Smith, F. J. Peace and pacifism.--Scheler, M. Metaphysics and art.--Scheler, M. The meaning of suffering.

This monograph constitutes a response to the criticisms of Christianity outlined in Nietzsche's GENEOLOGY OF MORALS, in which Nietzsche argues that Christianity is a "slave revolt" of the weak--an attempt by the impotent to bring down the vitality of the capable nobility. Scheler's response is multi-faceted but centers on Nietzsche's failure to understand the nature of Christian love. Christianity is not a destructive enterprise trying to bring everyone down to the same low level of its impotent faithful, who must (...) put their trust in the next world because they can get nowhere in this one. Rather, it attempts constructively to bring everyone up to a new level of human flourishing. Christianity's preoccupation with the poor, weak, and marginalized stems from a recognition, through divine love, of the miracle of God's creation and infinite possibilities present even in them. (shrink)

Max Scheler: Die Stellung des Menschen im Kosmos Edition Holzinger. Taschenbuch Berliner Ausgabe, 2016 Vollständiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger Erstdruck: 1928. Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Gesetzt aus der Minion Pro, 11 pt.

Introductory Remarks IN A MAJOR WORK planned for the near future I will attempt to develop a non-formal ethics of Values on the broadest possible basis of ...

One of the pioneers of modern sociology, Max Scheler (1874- 1928) ranks with Max Weber, Edmund Husserl, and Ernst Troeltsch as being among the most brilliant minds of his generation. Yet Scheler is now known chiefly for his philosophy of religion, despite his groundbreaking work in the sociology of knowledge, the sociology of emotions, and phenomenological sociology. This volume comprises some of Scheler's most interesting work--including an analysis of the role of sentiments in social interaction, a sociology (...) of knowledge rooted in global social and cultural comparisons, and a cross-cultural theory of values--and identifies some of his important contributions to the discussion of issues at the forefront of the social sciences today. Editor Harold J. Bershady provides a richly detailed biographical portrait of Scheler, as well as an incisive analysis of how his work extends and integrates problems of theory and method addressed by Durkheim, Weber, and Parsons, among others. Harold J. Bershady, professor of sociology at the University of Pennsylvania, is the author of Ideology and Social Knowledge and the editor of Social Class and Democratic Leadership . Heritage of Sociology series. (shrink)

The subject of "On the Eternal in Man" is the divine and its reality, the originality and non-derivation of religious experience.

Nachdruck des Originals von 1916. Max Scheler wurde v.a. durch sein Werk Formalismus in der der Ethik und die materielle Wertethik bekannt, was erstmals 1913 erschien und hier in einer Ausgabe von 1916 vorliegt. Die von ihm vorgestellte Wertethik ist durch ein Loslösen von der kantschen Pfichtethik gekennzeichnet.

Heidegger, M. Andenken an Max Scheler.--Gadamer, H.-G. Max Scheler, der Verschwender.--Plessner, H. Erinnerungen an Max Scheler.--Kuhn, H. Max Scheler als Faust.--Dempf, A. Schelers System christlicher Geistphilosophie als Grundlage einer religiösen Erneuerung.--Scheler, M. Neun Briefe an Karl Muth.--Rombach, H. Die Erfahrung der Freiheit.--Landgrebe, L. Geschichtsphilosophische Perspektiven bei Scheler und Husserl.--Theunissen, M. Wettersturm und Stille.--Good, P. Anschauung und Sprache.--Welsch, W. Mit Scheler.--Avé-Lallement, E. Die phänomenologische Reduktion in der Philosophie Max Schelers.--Gehlen, A. Rückblick auf die Anthropologie (...) Max Schelers.--Schoeps, H. J. Die Stellung des Menschen im Kosmos.--Ströker, E. Der Tod im Denken Max Schelers.--Wyss, D. und Huppmann, G. Die Bedeutung Max Schelers für die Medizinische Anthropologie.--Lieber, H.-J. Bemerkungen zur Wissenssoziologie Max Schelers.--Fetscher, I. Max Schelers Auffassung von Krieg und Frieden.--Bochenski, J. M. Ist die Sprache Schelers in eine analytische übersetzbar? (shrink)

Upon Scheler’ s death in 1928, Martin Heidegger remarked that he was the most important force in philosophy at the time. Jose Ortega y Gasset called Scheler "the first man of the philosophical paradise." The Human Place in the Cosmos, the last of his works Scheler completed, is a pivotal piece in the development of his writing as a whole, marking a peculiar shift in his approach and thought. He had been asked to provide an initial sketch (...) of his much larger works on philosophical anthropology and metaphysics--works he was not able to complete because of his early demise. Frings' new translation of this key work allows us to read and understand Scheler's thought within current philosophical debates and interests. The book addresses two main questions: What is the human being? And what is the place of the human being in the universe? Scheler responds to these questions within contexts of said two projected much larger works but not without reference to scientific research. He covers various levels of being: inorganic reality, organic reality (including plant life and psychological life), all the way up to practical intelligence and the spiritual dimension of human beings, and touching upon the holy. Negotiating two intertwined levels of being, life-energy ("impulsion") and "spirit," this work marks not only a critical moment in the development of his own philosophy but also a significant contribution to the current discussions of continental and analytic philosophers on the nature of the person. (shrink)

Max Schelers Magnum Opus aus dem Jahr 1913/16 kann als der gründlichste und umfassendste Entwurf einer am Personenbegriff orientierten und auf die Objektivität von Werten setzenden Ethik angesehen werden. Vor dem Hintergrund der Phänomenologie Husserls und in kritisch distanzierender Würdigung der Kantischen Philosophie entwickelt Scheler die Grundlagen der Praktischen Philosophie, indem er die Fülle der menschlichen Wirklichkeit in all ihren Facetten ernst nimmt, um sie zugleich vor dem Hintergrund eines materialen Wertaprioris verständlich zu machen. Die Kritik an formalen Ethikentwürfen (...) und die Zurückweisung von utilitaristischen Ansätzen entwickelt sich vor dem Hintergrund einer subtilen Diskussion des Wertbegriffs, einer höchst differenzierten Analyse der Rangordnung von Werten und einer Phänomenologie der Person, die bis heute einschlägig und wirksam ist. Neben dem Gesamtentwurf besticht die Schelersche Schrift durch feingliedrige phänomenologische Analysen zu einzelnen Fragestellungen, die auch nach einem Jahrhundert nicht an Brisanz verloren haben. Hierzu zählen u.a. die Ausführungen zur Leiblichkeit, die Diskussion der Gefühle oder die Konzeption des Liebesbegriffs. Hundert Jahre nach der Erstveröffentlichung 1913/1916 erscheint Schelers Hauptwerk in einer kritischen Fassung als Ausgabe letzter Hand. Der Text wird durch eine Einleitung und einen editorischen Bericht sowie Begriffs-, Personen- und Literaturregister erschlossen. Zudem werden nachträglich eingefügte Änderungen am Text ausgewiesen sowie unvollständige Angaben ergänzt bzw. Verweise und Anspielungen durch Herausgeberanmerkungen kommentiert. (shrink)

Reproduktion auf Grundlage der Ausgabe: Verlag von Friedrich Cohen; Bonn 1929. - Die hier gesammelten Aufsätze aus der letzten Schaffensperiode Max Schelers sind zwar unabhängig voneinander entstanden und veröffentlicht worden - Näheres sagen die Anmerkungen am Schluß des Bandes -, aber sie schließen sich doch zur Einheit zusammen durch die metaphysische Haltung, die der kurze, an die Spitze gestellte und für den Gesamttitel maßgebende Aufsatz mit großer Deutlichkeit offenbart. Er ist auch die letzte von Max Scheler selbst abgeschlossene Schrift. (...) Die wenigen an dem Text der Erstveröffentlichungen vorgenommenen inhaltlichen Änderungen gehen auf eigenhändige Notizen des Verfassers zurück. (shrink)

The idols of self-knowledge.--Ordo Amoris.--Phenomenology and the theory of cognition.--The theory of the three facts.--Idealism and realism.

The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII (...) century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scope of their adoption in narrower circles of scientific schools. These "positions" to this day are mutually fighting, without the prospect of winning any of them. (shrink)

Bd. 2. Erkenntnislehre und Metaphysik -- Bd. 3. Philosophische Anthropologie -- Bd. 4. Philosophie und Geschichte -- Bd. 5. Varia I -- Bd. 6. Varia II.

Gesamtvorrede, von Max Scheler.--Moralia.--Nation und Weltanschauung.--Christentum und Gesellschaft.--Zusätze.--Kleine Veröffentlichungen aus der Zeit der "Schriften."--Nachwort, von Maria Scheler.--Berichtigungen zur ersten Auflage.--Anmerkungen zu Text und Fussnoten (p. [414]-421).

In Cognition and Work, Max Scheler offers an early critique of American pragmatism and demonstrates the dynamic relation that not only the human being but all living beings have to the environment they inhabit.

Dieses Buch untersucht die Beziehung zwischen Logik und Ethik. Max Scheler argumentiert, dass die Ethik auf der Logik aufbaut, jedoch auch unabhängig davon betrachtet werden kann. In dieser bahnbrechenden Arbeit bietet Scheler eine neue Perspektive auf die Verbindung zwischen Logik und Ethik. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, (...) and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Produced in 1961 using film shot by official war photographers provided by the Australian War Memorial in Canberra, this 26 part series covers every major ...

Apparsa in versione integrale nel 1916, l’opera che qui offriamo al lettore in una nuova traduzione, accompagnata peraltro dal testo originale e da un esteso indice analitico che per la prima volta, in edizione italiana, restituisce la ricchezza del lessico fenomenologico (e le integrazioni editoriali apportate nel tempo al testo - fino all’ultima edizione tedesca, l’ottava), costituisce l’opus magnum di Max Scheler e, nell’ambito della ragione pratica, un modello di pensiero mai disgiunto dalla vita, capace di guidare, nel sentire (...) e nei corrispondenti giudizi di valore, i nostri passi nel mondo: il nostro volere e il nostro agire. Muovendo da una concezione olistica della percezione assiologica, in linea con i più influenti orientamenti del pensiero filosofico e scientifico contemporaneo, Il formalismo nell’etica e l’etica materiale dei valori presenta una teoria dei valori che sfugge finalmente alla cieca alternativa del relativismo e dell’assolutismo etico e indica con precisione i criteri di correttezza dei giudizi di valore. Nel sottotitolo – Nuovo tentativo di fondazione di un personalismo etico – il volume tradisce, inoltre, l’intento più ambizioso di Scheler, quello di rifondare il classico personalismo declinandolo, appunto, nei termini di una personologia laica che, rivelando all’essere umano un possibile accesso alla propria identità personale e alla propria vocazione, tenta di strapparlo al destino. (shrink)

El Puesto del Hombre en el Cosmos By Max Scheler, Editorial Oneness (Edited by).

Max Scheler’s essay on virtue, first published under a pseudonym in 1913, begins with some reflection upon the decline in his era of a concern for virtue. Its central theme is a phenomenological exhibition of the Christian experience of humility, reverence, and related concepts, together with an exploration of their historical and social embodiments in Western culture. The core of humility is a spiritual readiness to serve, related to love, that produces in its possessor a liberation from the ego. (...) The core of reverence is its sense of what surpasses our vision. It has the power to reveal to us the deeper value and being in all things. The paper contains elements of a polemic directed against scientific naturalism. (shrink)