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Journal articles on the topic 'Max Scheler'

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Published: 4 June 2021

Last updated: 25 April 2022

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1

Orth, Ernst Wolfgang. "Max Scheler und Ernst Cassirer." Phänomenologische Forschungen 2012, no. 1 (2012): 213–31. http://dx.doi.org/10.28937/1000107813.

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Die Generationsgenossen Max Scheler und Ernst Cassirer haben vermutlich nie persönlichen Kontakt gehabt. Gleichwohl gibt es in ihren Texten beachtliche Verweise aufeinander, die eine thematische und methodische Vergleichbarkeit von Problemstellungen zeigen. Statt der Untersuchung von persönlichen wechselseitigen Beeinflussungen empfiehlt sich deshalb eine strukturelle philosophische Komparatistik. Scheler und Cassirer teilen die Würdigung des Ausdrucksphänomens als Wirklichkeitsparadigma. Von daher gelangen sie beide zu einer Konzeption von Kultur und Anthropologie (als Inbegriff von Wissensformen), in welcher der Befund der Krise eine konstitutive Rolle spielt. Am Thema der Metaphysik scheinen die beiden Autoren sich von einander zu trennen. Doch auch bei dem gegenüber Schelers Metaphysik höchst kritischen Cassirer lassen sich gleichwohl – gerade in der kulturanthropologischen Grundposition – metaphysische und religiöse Positionen ausmachen.

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Frings, Manfred. "Max Scheler." Philosophy and Theology 1, no. 1 (1986): 49–63. http://dx.doi.org/10.5840/philtheol1986112.

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Frings, Manfred S. "Max Scheler." Philosophy and Theology 6, no. 3 (1992): 201–11. http://dx.doi.org/10.5840/philtheol1992631.

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4

Frings, Manfred S. "Max Scheler." Philosophy Today 30, no. 1 (1986): 32–42. http://dx.doi.org/10.5840/philtoday19863013.

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5

De Vera, Gilbert. "Max Scheler’s Ethical Personalism." Estudio Agustiniano 55, no. 2 (July 28, 2021): 281–311. http://dx.doi.org/10.53111/estagus.v55i2.49.

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Como sugiere el título, el presente artículo elabora el concepto de Max Scheler acerca del personalismo ético. la primera sección describe la relevancia de la fenomenología en la investigación filosófica de Scheler. Ilustra cómo utiliza el enfoque fenomenológico mediante el cual ejemplifica una nueva comprensión de lo emotivo a priori. Scheler está de acuerdo con la idea de que la intencionalidad sirve como una idea de las esencias, sin embargo, sostiene que la intencionalidad no puede ser puramente racional (Husserl). la fenomenología, para Scheler, es una técnica psíquica hacia la intuición emotiva.La segunda parte trata principalmente de la aplicación de la fenomenología de Scheler a su concepto de ética material o no formal. lleva a cabo una crítica demoledora por un lado del nominalismo axiológico, para el cual los valores son simplemente hechos empíricos, y por otro lado del formalismo ético (Kant). Según Scheler, los valores son los fundamentos a priori de la emoción, los objetos intencionales del sentimiento. las “inclinaciones” (emociones, sentimientos, sentimientos) son importantes en la evaluación de la experiencia moral. Desde la teoría objetiva de los valores, scheler pasa ahora al análisis de su fenomenología distintiva de la persona (la única portadora de valores). Contra la interpretación positivista, naturalista y biológica impuesta a la persona, Scheler define a la persona como “la unidad concreta de los actos”, que en sí misma no es objetiva; la persona se revela en sus acciones. sostiene que una persona no solo es racionalidad y voluntad, sino también corazón. Por último, concluye que una persona es esencialmente espiritual, es decir, tiene la capacidad de separar la esencia y la existencia (ideación) y, como ser espiritual, tiene acceso a la realidad espiritual y, por lo tanto, puede plantear la idea de Dios.

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Czerniak, Stanisław. "Max Scheler—Bernhard Waldenfels." Dialogue and Universalism 28, no. 4 (2018): 53–73. http://dx.doi.org/10.5840/du201828454.

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Kanthack, Katharina. "Max Scheler und Wir." Internationales Jahrbuch für philosophische Anthropologie 9, no. 1 (April 20, 2020): 307–18. http://dx.doi.org/10.1515/jbpa-2019-0016.

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8

Weiss, Dennis M. "Max Scheler and Philosophical Anthropology." Philosophy Today 42, no. 3 (1998): 235–49. http://dx.doi.org/10.5840/philtoday199842325.

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9

Miller, Joshua. "The Writings of Max Scheler." American Catholic Philosophical Quarterly 79, no. 1 (2005): 13–19. http://dx.doi.org/10.5840/acpq200579110.

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10

von Hildebrand, Dietrich. "The Personality of Max Scheler." American Catholic Philosophical Quarterly 79, no. 1 (2005): 45–55. http://dx.doi.org/10.5840/acpq20057912.

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11

Schulz, Almiro. "Max Scheler: educar é humanizar." Revista Espaço Pedagógico 24, no. 3 (December 19, 2017): 552. http://dx.doi.org/10.5335/rep.v24i3.7765.

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A educação foi e é objeto de estudo, de análise, de reflexão e de interesse de agentes de múltiplos setores e áreas de saberes, seja no âmbito das políticas públicas, da economia, seja no acadêmico, em especial, das áreas de sociologia, história, psicologia e filosofia. Este artigo tem por objetivo apresentar um aspecto central da visão da filosofia da educação de Max Scheler, segundo o qual educar significa humanizar. O texto é resultado de um projeto de pesquisa sobre Max Scheler, com base em uma revisão bibliográfica de textos primários e de comentadores. Mesmo que Scheler não tivesse a educação como problema originário de seus estudos e pesquisas, pois é mais conhecido por suas preocupações e elaborações no campo da ética, em especial sobre os valores, ele desenvolveu um sistema axiológico; tratou da filosofia da religião; e, posteriormente, voltou-se para a antropologia filosófica. Essas questões acabaram gerando a necessidade de inserir em suas abordagens e discussões a educação como processo de humanização, que é uma de suas concepções-chave na visão educativa. Parte, portanto, de uma antropologia, tendo como ponto central a indagação: quem é o homem? Humanizar significa desenvolver o espírito, o que é peculiar ao homem e distingue-o dos outros seres vivos. É um processo, um vir a ser, um ir e vir, um avançar e retroceder. Educar é humanizar.

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12

Frère, Bruno. "La sociologie de Max Scheler." Social Science Information 45, no. 4 (December 2006): 561–99. http://dx.doi.org/10.1177/0539018406069592.

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This article has a double goal. First, it aims to rediscover a little-used sociological system (Max Scheler’s). Second, it aims to propose a thematic analysis of solidary economy (third-sector) actors’ justifications with a specific action regime (also not much discussed). These attempts merge very fast because this retrospective becomes the limits of this very (particular?) regime. It formalizes the search for social bonds in the third-sector engagement. The latter could be understood as a search for philia - in the vocabulary of the regimes of action sociology - or a sympathy search - in the vocabulary of Max Scheler. This search for social bonds appears as a strong opposition to the “capitalist mindset (kapitalistische Geist)”.

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13

Krahl, A., and M. Schifferdecker. "Max Scheler und Kurt Schneider." Fortschritte der Neurologie · Psychiatrie 66, no. 02 (February 1998): 94–100. http://dx.doi.org/10.1055/s-2007-995243.

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14

Riccardi, Mattia. "Max Scheler, cousin of disjunctivism." Phenomenology and the Cognitive Sciences 15, no. 3 (March 10, 2015): 443–54. http://dx.doi.org/10.1007/s11097-015-9420-4.

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15

Tóth, Štefan. "Max Scheler - Critique of the Notion of Love." E-LOGOS 28, no. 1 (September 26, 2021): 17–32. http://dx.doi.org/10.18267/j.e-logos.481.

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16

Agard, Olivier. "Max Scheler et l'idée de pacifisme." Les cahiers Irice 8, no. 2 (2011): 137. http://dx.doi.org/10.3917/lci.008.0137.

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17

Alonso-Bastarreche, Gonzalo. "Libertad y destino según Max Scheler." Tópicos, Revista de Filosofía, no. 52 (December 27, 2016): 319. http://dx.doi.org/10.21555/top.v0i52.775.

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El problema filosófico del libre albedrío tiene muchas caras, que tocan muy diversas disciplinas. Una de ellas es la armonización de libertad y destino. El libre albedrío parece ir en contra del destino entendido como algo inevitable, como fatum. Scheler afirma la existencia de la libertad, con muchos argumentos y con una perspectiva original. No obstante, dice que el destino es el límite del libre albedrío. Esto significa que en realidad ambas nociones no son diametralmente opuestas, sino que son realidades con varias dimensiones y una complejidad interna. Son más compatibles entre sí de lo que parece: el destino es una puerta fenomenológica a una noción de libertad superior al libre albedrío.

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18

Frère, Bruno. "Max Scheler et la phénoménologie française." Revue philosophique de la France et de l'étranger 132, no. 2 (2007): 177. http://dx.doi.org/10.3917/rphi.072.0177.

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19

Stikkers, Kenneth W. "Max Scheler' Contributions to Social Economics." Review of Social Economy 45, no. 3 (December 1987): 223–42. http://dx.doi.org/10.1080/00346768700000013.

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20

Miguel, Maiara Rúbia. "Max Scheler. Do eterno no homem." Reflexão 40, no. 2 (November 10, 2015): 249. http://dx.doi.org/10.24220/2447-6803v40n2a3316.

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O brilhante filosófo Hans-Georg Gadamer nos faz lembrar que é inacreditável quando se pergunta hoje a um jovem, ou mesmo a alguém mais velho que se interessa por filosofia, ele mal sabe quem foi Max Scheler (GADAMER, 2007). Mas, enquanto estudantes de filosofia, não podemos ser alheios a esse inacreditável ignorar da importância de tal fenomenólogo para nosso tempo. Ora, Scheler foi um filosófo alemão nascido em 1874 e dedicou sua vida à produção de conhecimento, pois, como um sismógrafo, sentiu os problemas do momento que viveu e prontamente viu-se na responsabilidade de fornecer reflexões à humanidade em um período conturbado com eventos tão desastrosos, como a Primeira Guerra Mundial. Ele viveu em uma família originariamente judaica, mas teve contato com os preceitos da Igreja Católica na infância, o que resultou em um processo de conversão durante a adolescência. Posteriormente, professou por um bom tempo sua fé a luz do Catolicismo.

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21

Husserl, Edmund, and Heinz Leonardy. "Les annotations dans Ie Formalisme de Max Scheler/Randbemerkungen zu Schelers Formalismus." Études Phénoménologiques 7, no. 13 (1991): 3–57. http://dx.doi.org/10.5840/etudphen1991713/141.

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22

Hannos, Gábor, and Barnabás Kurucz. "Többlet- vagy hiánylény? Max Scheler és Arnold Gehlen filozófiai antropológiájának vázlata." Tudásmenedzsment 22, no. 2 (December 31, 2021): 37–51. http://dx.doi.org/10.15170/tm.2021.22.2.3.

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Jelen tanulmányunkban arra teszünk kísérletet, hogy kettő, elsőre egymással ellentétes emberképet mutassunk be Arnold Gehlen “hiánylény” és Max Scheler “többetlény” koncepciója révén. David J. Levy szerint Gehlen emberképe valójában csak egy „metafizikátlanított” Scheler elképzelés, de valóban ennyiről volna csak szó, nincs-e mélyebb eltérés a két szerző gondolkodási stílusában? Ebből fakadóan vizsgálódásunk fő kérdése, hogy a fogalmi oppozíció vajon tartalmi különbséget is magában rejt-e, vagy csupán valóban szemantikai szembenállásról van-e szó. Ennek keretei közt egy rövid bevezetés után elsőként Max Scheler releváns gondolatait mutatjuk be, majd Arnold Gehlen elméletével teszünk hasonlóképp, miközben kisebb nagyobb kitekintésekkel reflektálunk a két gondolkodó hasonló és eltérő gondolkodási mozzanataira. Tanulmányunkat egy összegzés zárja, melyben levonjuk a konzekvenciákat s röviden összegezzük a hasonlóságokat és különbségeket a két gondolkodási stílus között. Eszerint Scheler egy, a metafizikai tradícióban gyökeredző vázlatot alkotott meg, addig Gehlen jóval naturalistább módon igyekszik rekonstruálni a cselekvő ember képét. Hasonlóságuk azonban tagadhatatlan, amennyiben az ember kitüntetett szerepére és a kultúrára mint az embertől elválaszthatatlan attribútumra gondolunk.

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23

Migallón, Sergio Sánchez. "LA AMBIVALENTE POSICIÓN DE MAX SCHELER ANTE LA ÉTICA DE FRANZ BRENTANO." Tópicos, Revista de Filosofía 39, no. 1 (November 28, 2013): 45. http://dx.doi.org/10.21555/top.v39i1.98.

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Este artículo trata de evaluar la influencia de la ética de Franz Brentano en la axiología de Max Scheler. Esa influencia es ambivalente, es decir, Scheler acepta algunas tesis de la filosofía de Brentano y rechaza otras. La idea del artículo es, por un lado, que la influencia positiva de Brentano es decisiva para Scheler. Por otro, el desacuerdo entre ambos tiene una parte real y otra más bien aparente. Y esta aparente discrepancia descubre precisamente dos puntos que merecen mayor reflexión: la naturaleza de la percepción axiológica y la naturaleza y función del amor.

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24

Dorofeev, Daniil. "Discovering Max Scheler. [Rev.] Malinkin A.N. Kontseptsiya Fenomenologii Maksa Shelera. Sheler vs Gusserl’. [The Concept of Phenomenology by Max Scheler. Scheler vs Husserl.] Moscow: Russkaya Shkola publ., 2019." Sociological Journal 27, no. 1 (March 26, 2021): 157–71. http://dx.doi.org/10.19181/socjour.2021.27.1.7849.

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This is a review of a book by Russian philosopher and sociologist A.N. Malinkin about Max Scheler, whose creative heritage he has been studying and translating for many years. The study presents an analysis of Scheler’s phenomenological concept, examined through comparison with the attitudes of the founder of phenomenology Husserl regarding the understanding of such important concepts as scientific knowledge, lack of premise, reduction, intuition. The monograph on a large material, consisting mainly of little-known texts and those not translated to Russian, shows Scheler’s original and fundamental understanding of philosophy, ontology, knowledge, love, man, sociology, society, history. The book by A.N. Malinkin makes it possible to significantly expand one’s understanding of Max Scheler’s philosophy, serving to compensate this philosopher being undeservedly underestimated and revealing its relevance for modern philosophical and socio-humanitarian thought.

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de Sá, Alexandre Franco. "A pessoa e o impessoal: Uma confrontação entre o pensamento fenomenológico de Max Scheler e de Martin Heidegger." Phainomenon 24, no. 1 (April 1, 2012): 79–89. http://dx.doi.org/10.2478/phainomenon-2012-0006.

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Abstract The Person and the Inpersonal: confronting Max Scheler’s phenomenological thought with Heidegger’s. This essay starts from a similarity between the thought of Max Scheler and Martin Heidegger in their correspondent approaches to the way the being of the human as non-substantial. Both Scheler’s notion of “Person” and Heidegger’s notion of “Dasein” are conceived of as acts, always already determined by their being-in-the-world, and not as substantial entities with a kind of identity previous to their “actuality”. Nonetheless, Scheler and Heidegger extract from that originally common thought divergent pathways of thinking: whereas the first one addresses the mode of being of the Person, the second derives to the “impersonal” (das Man). This text aims at showing precisely the way of that divergence.

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Alfaro Altamirano, Adriana. "Max Scheler and Adam Smith on Sympathy." Review of Politics 79, no. 3 (2017): 365–87. http://dx.doi.org/10.1017/s0034670517000146.

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AbstractRecent efforts to theorize the role of emotions in political life have stressed the importance of sympathy, and have often recurred to Adam Smith to articulate their claims. In the early twentieth-century, Max Scheler disputed the salutary character of sympathy, dismissing it as an ultimately perverse foundation for human association. Unlike later critics of sympathy as a political principle, Scheler rejected it for being ill equipped to salvage what, in his opinion, should be the proper basis of morality, namely, moral value. Even if Scheler's objections against Smith's project prove to be ultimately mistaken, he had important reasons to call into question its moral purchase in his own time. Where the most dangerous idol is not self-love but illusory self-knowledge, the virtue of self-command will not suffice. Where identification with others threatens the social bond more deeply than faction, “standing alone” in moral matters proves a more urgent task.

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27

Agard, Olivier. "Max Scheler entre la France et l’Allemagne." Revue germanique internationale, no. 13 (May 15, 2011): 15–34. http://dx.doi.org/10.4000/rgi.1119.

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28

Agard, Olivier. "La question de l’humanisme chez Max Scheler." Revue germanique internationale, no. 10 (November 26, 2009): 163–86. http://dx.doi.org/10.4000/rgi.331.

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29

Horowitz, Irving Louis. "Max scheler and the heritage of sociology." Society 30, no. 3 (March 1993): 81–84. http://dx.doi.org/10.1007/bf02695227.

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30

Malinkin, A. N. "The Concept of “Prophetic” Socialism by Max Scheler." Discourse 7, no. 5 (November 17, 2021): 5–24. http://dx.doi.org/10.32603/2412-8562-2021-7-5-5-44.

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The article analyzes the conceptual foundations of “prophetic” socialism by Max Scheler (1874–1928). The main principles of a new political and ideological doctrine at that time, designed to become, according to the plan of its creator, an “antidote” to Marxism, are considered. The author analyzes Scheler's argumentation, directed, on the one hand, against socialism in the Marxist interpretation, and on the other, at proving the legitimacy of using the terms “Christian socialism” and “Christian prophetic socialism”. Scheler opposes socialism, first of all, to individualism, which he interprets in social and moral-philosophical senses, and only secondarily to liberalism and capitalism. Socialism and individualism, which now appear as antagonistic tendencies of sociocultural development, are for him two equally necessary and interrelated essential principles of the social being of a person, understood as a spiritual-bodily social being. Individualistic tendencies, according to Scheler, prevailed over socialist tendencies in the West in modern times, therefore socialism in its Marxist interpretation turned out to be so in demand in the late 19th and early 20th centuries. But the destruction of private property is contrary to Christianity. “Forced communism” does not bring with it heaven on earth, but catastrophe and cultural degradation, he foreshadows. Based on the teachings of the Church Fathers and starting from the Catholic social doctrine, Scheler offers his vision of an ideal society in the form of a “personal community” (Personengemeinschaft), corresponding to the true destiny of a person. In it, the individual and social principles are in harmony and interdependent development. Scheler opposes the “prophetic” method of comprehending socio-historical reality, applied proceeding from the Christian solidarism ideal, to the materialistic understanding of history. He points to three advantages of his methodology: it takes into account human freedom, the uniqueness of a historical event, combines all types and methods of human cognition, without absolutizing the scientific form of knowledge. The author reveals the deep content of Scheler's definition of Marxism as “the protest ideology of oppressed classes”, drawing on the analysis of the “sociological doctrine of idols” of the late Scheler. In it, he reveals the pre-reflexive prerequisites for the formation of class ideologies. The author points to the essential kinship of the class prejudices about which the German philosopher wrote, and the national-mental prejudices of the political elites of the leading Western countries. In conclusion, he raises the question of how relevant the problems raised in Scheler's article are today in the context of modern Russian realities.

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Barbosa Júnior, Possidônio Ferreira, and Antonio Rômullo Pereira Ribeiro de Sousa. "PREMISSAS FUNDAMENTAIS DO SISTEMA ÉTICO DE MAX SCHELER." Cadernos do PET Filosofia 7, no. 14 (August 14, 2017): 62–71. http://dx.doi.org/10.26694/cadpetfil.v7i14.5657.

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O artigo constitui-se de uma apresentação sucinta dos elementos principais do sistema ético de Max Scheler. Utilizando-se do método fenomenológico, Scheler afirma que a ética deve basear-se na experiência, pois o valor não é algo que se atribui, mas que é experimentado. O fenomenólogo alemão defende que o homem está rodeado por um cosmos de valores que não necessita ser produzido, apenas reconhecido através do perceber sentimental, possibilitando, inclusive, uma organização hierárquica dos valores. No entanto, este perceber se encontra afetado pelo ressentimento, o que implica em uma negação dos valores através da inversão valorativa.

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32

Czerniak, Stanisław. "Max Scheler’s Pluralistic Conception of Knowledge." Dialogue and Universalism 31, no. 9999 (2021): 83–94. http://dx.doi.org/10.5840/du202131supplement38.

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This article aims to reconstruct Max Scheler’s conception of three types of knowledge, outlined in his late work Philosophical Perspectives (1928). Scheler distinguished three kinds of knowledge: empirical, used to exercise control over nature, eidetic (essential) and metaphysical. The author reviews the epistemological criteria that underlie this distinction, and its functionalistic assumptions. In the article’s polemic part he accuses Scheler of a) crypto-dualism in his theory of knowledge, which draws insufficient distinctions between metaphysical and eidetic knowledge; b) totally omitting the status of the humanities in his classification of knowledge types; c) consistently developing a philosophy of knowledge without resort to the research tools offered by the philosophy of science, which takes such analyses out of their social and historical context (i.e. how knowledge is created in today’s scientific communities).

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33

Von Zuben, Newton Aquiles. "O modelo religioso e o progresso ético da comunidade de Mateus na perspectiva de Max Scheler." INTERAÇÕES 12, no. 21 (August 2, 2017): 137. http://dx.doi.org/10.5752/p.1983-2478.2017v12n21p137.

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<p><strong>RESUMO </strong></p><p>Compreender a força de influência de um modelo em uma unidade social foi preocupação do filósofo Max Scheler. Em seus trabalhos fenomenológicos sobre a experiência ética, Scheler demonstrou a importância da presença de um modelo religioso. À vista disso, Karol Wojtyla, em sua tese de doutorado em filosofia, intitulada <em>Max Scheler e a ética cristã</em>, afirma a possibilidade de Jesus Cristo ser o <em>gênio-religioso </em>moral que influencia um progresso ético, e o <em>Sermão da Montanha</em> a exemplificação desse mesmo progresso. Com isso em mente, o objetivo deste trabalho é localizar o modelo religioso e compreender o modo como se entende a experiência ética da comunidade mateana, a partir de uma investigação do texto bíblico <em>Sermão da Montanha, </em>tendo como base o pensamento de Max Scheler. Em suma, este trabalho, ao correlacionar as duas realidades textuais – a saber: o texto bíblico e o fenomenológico –, tenta responder à seguinte questão: qual a importância de Jesus Cristo, enquanto modelo religioso, para o progresso ético da comunidade mateana?</p><p> </p>

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Niebrój, Katarzyna. "System zgodności: Schelerowska koncepcja relacji między filozoficznym a religijnym poznaniem Boga." Filozoficzne Aspekty Genezy 8 (May 21, 2021): 39–57. http://dx.doi.org/10.53763/fag.2011.8.55.

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Pisząc prace zebrane w tomie Problemy religii, Max Scheler posługiwał się metodą fenomenologiczną. Stawiam pytanie: czy poszczególne tezy Schelerowskiego „systemu zgodności” między filozoficznym a religijnym poznaniem Boga znajdują uzasadnienie w bezpośrednio prezentującej naoczności? Przedstawiam wątpliwości co do możliwości wspólnego widzenia filozofii i religii, a także co do tego, czy realna tożsamość przedmiotów intencji może być dana w oglądzie, a co zatem idzie, wątpliwości co do fenomenologicznej oczywistości tych tez. Jeśli twierdzenia Schelera nie są wypowiedziane na podstawie oglądu, to nie są fenomenologicznie oczywiste, a to znaczy, że są powątpiewalne.

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Mazur, Grzegorz. "Structure of the living human - approach Max Scheler." Colloquia Theologica Ottoniana 1 (2015): 89–106. http://dx.doi.org/10.18276/cto.2015.1-05.

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Bieber, Trevor J. "Max Scheler and the Nature of Self-Love." Quaestiones Disputatae 3, no. 1 (2012): 163–75. http://dx.doi.org/10.5840/qd20123114.

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Velasco, Freddy Santamaría. "La persona: valor y amor en la filosofía de Max Scheler." Análisis, no. 74 (June 30, 2009): 71. http://dx.doi.org/10.15332/s0120-8454.2009.0074.05.

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<p>En este artículo veremos cómo Scheler en su obra(Wesen und formen der sympathie) Esencia y formas de la simpatíanos reitera que el amor no es un sentir, no es una función, sino un acto y un movimiento. El amor es un acto espontáneo, frente a la simpatía que es una conducta reactiva fundada en el amor y que sin él se acaba. Scheler afirma que mientras la simpatía es ciega al valor, el amor, por otra parte, está absolutamenteorientado a los valores positivos de la persona, pues la persona es un valor.</p>

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Zabaev, Ivan. "Religion and Economics: Can We Still Rely on Max Weber?" Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 107–48. http://dx.doi.org/10.17323/1728-192x-2018-3-107-148.

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The article, within the framework of the logic proposed by M. Weber in The Protestant Ethic and the Spirit of Capitalism, attempts to identify the core ethical category of the Russian Orthodox Church that could function in the same way as Beruf (profession/vocation) does for the analysis of Protestantism and its potential impact on the formation of the economy. The attempt to apprehend this category relies on Weber’s works that analyze the economic ethics of world religions. In particular, an effort is made to interpret the Weberian categorization of Russian Orthodoxy as a “specific mysticism”. The texts of F. Nietzsche and M. Scheler are used to decipher Weber’s thesis. The analysis of the texts of Weber, Nietzsche, and Scheler leads to the assumption that “humility” could be the category in question. In his works on the sociology of religion, Weber used “humility” to describe “mysticism” in the same vein as is “vocation” for “asceticism”. At the same time, Weber reinterprets Nietzsche’s doctrine of ressentiment to construct the typology of economic ethics of world religions. For Nietzsche, humility is often synonymous to ressentiment. In the Weberian interpretation, the thesis on ressentiment becomes a “theodicy of suffering”. In the typology of suffering, humility was associated with contemplation, or the withdrawal from the world, that is, with everything specific for mysticism as it was understood by Weber. M. Scheler also took notice of this and criticized the thesis on ressentiment, contrasting it with humility as the basic Christian virtue. An analysis of the texts of F. Nietzsche, M. Weber and M. Scheler on the ressentiment and ethics of Christianity made it possible to propose a typology of ethics that seems to be suitable for constructing hypotheses about the (potential) influence of Orthodoxy on Russian economic life.

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Berg, Kenneth. "Selvisk, uselvisk, Scheler, Løgstrup." Dansk Teologisk Tidsskrift 82, no. 3-4 (August 17, 2020): 136–53. http://dx.doi.org/10.7146/dtt.v82i3-4.121703.

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It is often thought that the mark of the moral is unselfishness. It is also often said that Jesus preached an ideal of unselfishness so high as to be unfulfillable. The German philosopher Max Scheler disagreed on both counts. The idea that to be moral is to be unselfish is a modern idea, he says. It evolved with the idea that human beings are naturally selfish. Both ideas are wrong: unselfishness is not the essence of goodness, nor are human beings selfish by nature. This article discusses his arguments. It also briefly discusses the ideas of K.E. Løgstrup, who first introduced Scheler’s thought in Denmark. It is argued that Løgstrup’s thinking reflects that of Scheler, except that Løgstrup continued to revere the so-called “ethical demand” beyond what would be warranted in an ethical system like Scheler’s.

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Bryzhnik, Vitalii. "Introduction to Max Sheller's philosophy of education: reformed governance of higher education as a source of sustainable development of civil society." International Scientific Journal of Universities and Leadership, no. 2(6) (December 30, 2018): 58–71. http://dx.doi.org/10.31874/2520-6702-2018-6-2-58-71.

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Max Sheler published his work "University and Public's University" in 1921 in Germany during the period of the history when this state was in a state of social crisis. Having suffered a deep defeat in World War I, Germany gained serious economic, financial and domestic political problems. But the main problem for the then Germany was the crisis of social morality of the German people which had lost the traditional factors of their social integration and solidarity. Max Scheler postulated reformed higher education, that would be able to have positive influence upon the German society, primarily because of its educational influence on representatives of working youth, as a cultural alternative to those fallen factors. According to Max Scheler the reforming of higher education, as constructing a "public's university", had to be carried out primarily through the renewal of the leadership of educational institutions and through the involvement of new young teachers into the educational process whose main work was upbringing of students through the provision of appropriate knowledge. This knowledge must consist in such a way to combine humanitarian and professional disciplines, which will result in the formation of a young worker as an active participant of the development of the post-war German society as democratic one and it will make impossible for any ideology to influence its conscious life. Max Scheler called the personal spirit of a man to be the internal factor that determines his or her pedagogical and educational activities. Those educators who understand the presence of a personal spirit in them will carry out their pedagogical activities, focusing on the idea of spiritual national unity. The result of such pedagogical activities will be the constant constructing of the civil society by a new personality, who was brought up within out-ideological education.

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Moser, Susanne. "A personalist versus a rationalist theory of virtues." Labyrinth 20, no. 1 (September 20, 2018): 169. http://dx.doi.org/10.25180/lj.v20i1.123.

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The purpose of this article is to make visible Max Scheler's great contribution to philosophical research on virtues and values, and to re-integrate it into the current discourse. Christoph Halbig's marginal reference to Scheler provides a good opportunity for this. Since both authors pursue completely different objectives, the question arises as to how much of Halbig's approach to a theory of action can be reconciled with Scheler's personalist understanding of virtue. While Halbig seeks criteria for assessing the actions of others, Scheler points to the empowerment supplied by virtue itself. The author argues that Scheler already anticipated some ideas, which has led to a new awareness of virtues in contemporary psychology.

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Lomako, O. M. "Social Philosophy of Max Scheler: Political and Pedagogical Aspects." Philosophy. Psychology. Pedagogy 16, no. 3 (September 20, 2016): 267–71. http://dx.doi.org/10.18500/1819-7671-2016-16-3-267-271.

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Kabelen, Marista Christina Shally. "Fenomenologi Nilai Slametan Masyarakat Yogyakarta dalam Perspektif Max Scheler." Jurnal Desain 4, no. 03 (May 2, 2017): 249. http://dx.doi.org/10.30998/jurnaldesain.v4i03.1277.

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Michalski, Rafał. "Konserwatywna krytyka humanitaryzmu. Część druga. Max Scheler, Hannah Arendt." Ruch Filozoficzny 72, no. 2 (June 10, 2017): 29. http://dx.doi.org/10.12775/rf.2016.011.

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Josset, Sylvain. "Une « logique du cœur » ? Max Scheler lecteur de Pascal." Dix-septième siècle 290, no. 1 (2021): 9. http://dx.doi.org/10.3917/dss.211.0009.

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Moser, Susanne. "Tugend als Wert: Christoph Halbig und Max Scheler im Vergleich." Labyrinth 18, no. 2 (December 30, 2016): 158. http://dx.doi.org/10.25180/lj.v18i2.52.

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Virtue as Value: A Comparison between Christoph Halbig and Max SchelerThe aim of the following contribution is to compare the virtue conceptions of Christoph Halbig and Max Scheler in order to scrutinize their common positions and differences and thus to answer two questions: Firstly, is it true that Scheler's approach is based on the basic assumptions of the recursive theory of virtues, as Halbig asserts this? Secondly, can the virtues be defined as attitudes (Thomas Hurka, Christopher Halbig), or should they be conceived as qualities of the person (Max Scheler)? In addition, the author examines the connection of virtues and emotions more closely and shows that virtues can be regarded as a kind of transformers from the negative to the positive, because they fix the right way of dealing with negative emotions and because they switch over the negative basic mood into a positive and joyful one. The reflection of these questions is embedded in a constant reference to Aristotle's understanding of virtues.

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Scheler, Max. "Prophetischer oder marxistischer Sozialismus?" Discourse 7, no. 5 (November 17, 2021): 25–44. http://dx.doi.org/10.32603/2412-8562-2021-7-5-25-44.

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German philosopher and sociologist Max Scheler (1874–1928) puts forward the concept of “prophetic Christian socialism” as a means of political and ideological opposition to Marxism. The concept expresses his religious-philosophical views, developed in earlier works, primarily in the main work “Formalism in Ethics and Material Ethics of Values”. Scheler compares his own views on socialism, understanding of history, the possibility of foreseeing historical processes with the views of these realities of K. Marx. Scheler's criticism of Marx's teachings is interspersed with the recognition of its partial correctness.

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Román Ortiz, Ángel Damián. "El orden del amor. San Agustín y la ética de los valores de Scheler." Augustinus 58, no. 228 (2013): 119–61. http://dx.doi.org/10.5840/augustinus201358228/2295.

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One of the essential works to understand Max Scheler's thought is titled, with an augustinian expression, Ordo amoris. Is it a mere coincidence? Or may it exist a major relationship between both thinkers? The article demonstrates that a complete analysis of this question could lead us to conclude that there is a deep influence of Saint Augustine in Scheler. This is revealed in an explicit way on certain quotations of the saint of Hippo made by Scheler, and implicitly in main concepts of Sheler's thinking, as the Gesinnung, meaning ‘attitude of intention’.

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Sternad, Christian. "Max Scheler and Jan Patočka on the First World War." Labyrinth 19, no. 1 (November 5, 2017): 120. http://dx.doi.org/10.25180/lj.v19i1.74.

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The First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called "the spiritual mobilization" of philosophy. Max Scheler was particularly important among these "war philosophers", given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler's war writings were crucial for Jan Patočka's interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler's war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the 'excessive' character of the 20th century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic conception of "force" – and it is this ominous force, which Patočka takes to lie at the root of the increasingly excessive character of the 20th and 21st centuries.

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RAMOS, Daniel Rodrigues. "Amor e Finitude: Um Diálogo entre Agostinho de Hipona e Max Scheler." PHENOMENOLOGICAL STUDIES-Revista da Abordagem Gestáltica 24, no. 3.e (2018): 449–66. http://dx.doi.org/10.18065/rag.2018v24ne.4.

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