A lengthy critique of Kant's apriorism precedes discussions on the ethical principles of eudaemonism, utilitarianism, pragmatism, and positivism.

The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.

Evil is a noticeably absent concept in modern and contemporary literature. The author protrays Scheler’s approach to the question of evil as that which has existence only in or on the substrate of person. Furthermore, this “dis-value” of evil, like the person, is a phenomeon of temporality.

Es sei an dieser Stelle Frau Maria Scheler für die von ihr er­ laubten Einblicke in den Nachlass ihres Mannes gedankt, ins­ besondere für die langen und eingehenden Gespräche, die mir für die Erkenntnis der wahren Intentionen Max Schelers unerlässlich gewesen sind. Ich danke nochmals Herrn Professor Dr. Martin Heidegger für die wertvollen Hinsweise bezüglich Max Schelers Aufnahme von Sein und Zeit. Für einige Berichtigungen in der deutschen Ausdrucksweise, die dem Verfasser durch seine langjährige Tätigkeit in Amerika einerseits, und durch (...) den deutschen Sprachgebrauch Max Schelers und Martin Heideggers andererseits, erschwert wurde, danke ich Herrn Professor Dr. Wilhelm Dupre, De Paul University, Chicago, und Frau Dr. Ingeborg Schüssler von der Universität Köln. Für einige technische Hilfe danke ich Herrn Professor Dr. Henry J. Koren, St. Leo College, Florida, und Herrn Professor Dr. K. H. Volkmann-Schluck, Universität Köln. Chicago, im Februar rg6g M.S.F. EINLEITUNG Das Nichtgesagte eines Fragmentes gehört zu dem, was es sagt. Zu dem, was das Fragment Sein und Zeit (SZ) sagt, gehört das Offenbleiben einer Reihe von Fragen. Eine dieser Fragen lautet: "Was besagt ontologisch Wert"? Auf dem Boden der materialen Wertethik versteht sich diese Frage als eine nach der sittlichen Seinsweise der Person. Dies nicht nur, weil die Person ein aus­ gezeichneter Träger von bestimmten Wertarten ist, sondern weil zum Menschen überhaupt - gleich wie man ihn ontologisch freilegt - personales Wertsein gehört. Jede Ontologie vom Menschen muss deshalb dem Personsein und seiner sittlichen Seinsart Rechnung tragen. (shrink)

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.

It will be recalled that Mr. Mattick stated that Marxism does not derive its social theory from physical theory, and that any attempt to do so is an aberration from marxism. It is maintained that Marx is not a determinist or indeterminist in the ususal sense of these terms. Furthermore, it was argued that ideologies are no longer decisive weapons and that Marxists put little trust in the dialectical course of history.

The anchor of CBS evening news collects the best life tips from a host of accomplished leaders, thinkers, artists and more, including Chelsea Handler, Malcolm Gladwell, Mario Batali, Colin Powell, Ken Burns, Barbara Walters, Beyoncé, Google's Eric Schmidt, Mike Bloomberg and many more.

Although the ethics of Kant and Scheler there is a considerable difference in form, but both are among the fundamental ethics of self-discipline. Kant's willingness to explore the moral self-discipline, and Scheler's love in order to explore the moral self-discipline. But Kant's rational self-discipline and different, Scheler stressed that personal self-discipline. For Scheler, the good moral character is the carrier of the essence of personality is an absolute time-oriented, and is in the absolute time of their behavior and the behavior (...) by continuing to build in, so the moral good must with absolute time characteristics. She Lelun both Kant and the difference between how much science, they are ultimately concerned about the moral good of the problem. (shrink)

Evil is a noticeably absent concept in modern and contemporary literature. The author protrays Scheler’s approach to the question of evil as that which has existence only in or on the substrate of person. Furthermore, this “dis-value” of evil, like the person, is a phenomeon of temporality.

The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.

The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.

Heidegger's central question, "What is the meaning of Being?", is intertwined with the concept of nothingness, as it has been since Pre-Socratic thought. I wish to articulate "nothingness" by restricting myself to three aspects of this concept given by Scheler: 1.) the meanings with which the word "nothing" is used, 2.) the moral implication belonging to the question of "nothing," and 3.) the concept of reality. It is the purpose of this selection of Schelerian thought to furnish some distinctions to (...) be made in Heidegger's central position. (shrink)

There is little more than a decade left before the bells allover the world will be ringing in the first hour of the twenty-first century, which will surely be an era of highly advanced technology. Looking back on the century that we live in, one can realize that generations of people who have already lived in it for the better parts of their lives have begun to ask the same question that also every individual person thinks about when he is (...) faced with the first signs of the end of his life. It is the question: "Why did everything in my life happen the way it did?" Or, "It would have been so easy to have channelled events into directions other than the way they went. " Or, "Why, in all the world, is my life coming to an end as it does, or, why must all of us face this kind of end of our century?" Whenever human beings take retrospective views of their lives and times - when they are faced with their own personal "fin du siecle" - there appears to be an increasing anxiety throughout the masses asso ciated with a somber feeling of pessimism, which may even be mixed with a slight degree of fatalism. There is quite another feeling with those persons who were born late in this century and who did not share all the events the older generation experi enced. (shrink)

The philosopher Max Scheler was born August 22, 1874, in Munich. His mother was of Jewish extraction, his father Lutheran. He became a member of the Roman Catholic Church early in his youth, probably because of its concept of love. He studied medicine and philosophy in Munich and Berlin, and received his doctorate at Jena University in 1899 where he began teaching from 1900 to 1906. He then joined the fledgling phenomenological movement but, in his own phenomenological researches, he remained (...) independent of it. Due to a divorce in 1910, the predominantly Catholic University of Munich discontinued his contract. He remarried in 1912, but remained without a university affiliation until 1919 when he was hired by the University of Cologne as professor of philosophy and director of the Institute of Sociology. During this period he produced an unusual amount of work, which quickly drew attention throughout Germany. In 1924 he married Maria Scheu, who, after his demise on May 19, 1928, was the devoted curator of thousands of posthumous manuscripts. Scheler's work was suppressed by the German Nazi regime. (shrink)