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It is the purpose of these essays to commemorate the one hundredth birthday of the philosopher Max Scheler. On this centennial occasion it may be appropriate to recall the first two major works of the philosopher's life. Scheler is known mostly as the author of a monumental work on ethics, entitled: Der Formalismus in der Ethik und die materiale Wertethik (Formalism in Ethics and Non-Formal Ethics of Values), which is the only existing foundation of ethics written by a European philosopher in this century. Although its two parts were published separately (1913/1916) because of circumstances during World War I, all manuscripts had been finished by Scheler prior to the outbreak of the war. His ethics has been translated into various languages, including a recent translation in English. In the same year (1913) Scheler also published another major work which dealt with the phenomenology of sympathetic feelings, and which is translated into English under the title of the enlarged second and following editions: The Nature of Sympathy.
Max Scheler and Nicolai Hartmann developed ethics upon a phenomenological basis. This volume demonstrates that their contributions to a material ethics of value are complementary: by supplementing the work of one with that of the other, we obtain a comprehensive and defensible axiological and moral theory. By “phenomenology,” we refer to an intuitive procedure that attempts to describe thematically the insights into essences, or the meaning-elements of judgments, that underlie and make possible our conscious awareness of a world and the evaluative judgments we make of the objects and persons we encounter in the world.
This book shows how, on the basis of a phenomenological account of knowledge, values, and intersubjectivity, Max Scheler defends the objective structure of being and value and the distinctiveness of the Other against mechanistic attempts to deny them.
FOUNDATIONALISM IN PHILOSOPHY n his autobiographical work, The Education of Henry Adams, this I brooding and disillusioned offspring of American presidents confronted, at age sixty, his own perplexity concerning the new scientific world-view that was emerging at the end of the century. He noted that the unity of things, long guaranteed morally by the teachings of Christianity and scientifically by the Newtonian world-view, was being challenged by a newer vision of things that found only incomprehensible multiplicity at the root of the world: What happened if one dropped the sounder into the ab yss-let it go-frankly gave up Unity altogether? What was Unity? Why was one to be forced to affirm it? Here every body flatly refused help. . . . [Adams] got out his Descartes again; dipped into his Hume and Berkeley; wrestled anew with his Kant; pondered solemnly over his Hegel and Scho penhauer and Hartmann; strayed gaily away with his Greeks-all merely to ask what Unity meant, and what happened when one denied it. Apparently one never denied it. Every philosopher, whether sane or insane, naturally af firmed it. I Adams, then approaching with heavy pessimism a new century, felt instinc tively that, were one to attack the notion of unity, the entire edifice of human knowledge would quickly collapse. For understanding requires the unification of apparently different phenomena.
“I believe in a new humanity.” Evocative words spoken by Pope Francis to the assembled young people in Kraków, Poland during the final mass for World Youth Day on July 31, 2016. What was he thinking about? Where did this idea come from? This book answers these questions and examines for the first time an original way of thinking about our shared humanity, a way that was intimated sixty years ago and is still to be explored.
By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces. The human person – thrown into turmoil by the new approaches to life and needing to acquire new habits of mind, having lost security of all beliefs – desperately seeks a new clarification of the Human Condition within the unity of everything-there-is, of cosmic forces, and of his destiny. The dialogue between Islamic Philosophy and phenomenology of life can show the way. Papers by: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci.
by Wolfe Mays It is a great pleasure and honour to write this preface. I first became ac quainted with Herbert Spiegelberg's work some twenty years ago, when in 1960 I reviewed The Phenomenological Movement! for Philosophical Books, one of the few journals in Britain that reviewed this book, which Herbert has jok ingly referred to as "the monster". I was at that time already interested in Con tinental thought, and in particular phenomenology. I had attended a course on phenomenology given by Rene Schaerer at Geneva when I was working there in 1955-6. I had also been partly instrumental in getting Merleau-Ponty to come to Manchester in 1958. During his visit he gave a seminar in English on politics and a lecture in French on "Wittgenstein and Language" in which he attacked Wittgenstein's views on language in the Tractatus. He was apparently unaware of the Philosophical Investigations. But it was not until I came to review Herbert's book that I appreciated the ramifications of the movement: its diverse strands of thought, and the manifold personalities involved in it. For example, Herbert mentions one Aurel Kolnai who had written on the "Phenomenology of Disgust'!, and which had appeared in Vol. 10 of Husserl's Jahrbuch. It was only after I had been acquainted for some time with Kolnai then in England, that I realised that 2 Herbert had written about him in the Movement. The Movement itself contains a wealth of learning.
The Dictionary of Modern American Philosophers includes both academic and non-academic philosophers, and a large number of female and minority thinkers whose work has been neglected. It includes those intellectuals involved in the development of psychology, pedagogy, sociology, anthropology, education, theology, political science, and several other fields, before these disciplines came to be considered distinct from philosophy in the late nineteenth century. Each entry contains a short biography of the writer, an exposition and analysis of his or her doctrines and ideas, a bibliography of writings, and suggestions for further reading. While all the major post-Civil War philosophers are present, the most valuable feature of this dictionary is its coverage of a huge range of less well-known writers, including hundreds of presently obscure thinkers. In many cases, the Dictionary of Modern American Philosophers offers the first scholarly treatment of the life and work of certain writers. This book will be an indispensable reference work for scholars working on almost any aspect of modern American thought.