Phenomenology Of Values Research Articles

Max Scheler and the Objectivity of Goodness: Towards a Phenomenology of Value

An analogy between goodness and color is often drawn since George Edward Moore to demonstrate the objective validity of goodness, and this way has elicited many responses. German philosopher Max Scheler also frequently analogizes goodness to color. However, his theory of the good distinguishes two approaches to claim for objective validity under the framework of fact and value, and is thus based on value theory: the goods are based on the qualities of values, while what is morally good is based on material value. From the perspective of phenomenology of value, Scheler traces the former approach back to the latter. This paper analytically exposes the reasons, progress, and problems of Scheler’s grounding of the objective validity of goodness in value theory, and endeavors to clarify some misunderstandings of Scheler’s conception of value in contemporary phenomenological research, as well as to highlight the intrinsic correlation of his phenomenology of value with the good life.

„Schatten Der Irresponsivität“: Pathos ohne Response /Response ohne Pathos. Trauma, Widerstand und Schelers Begriff der seelischen Kausalität

This paper discusses possible forms of loss or weakness of the ability to interact with others and the ways in which this arises. In particular, in the context of socio-affective knowledge and related failures, it focuses on certain deficits that primarily involve the body. The article aims to show that the “destiny” of our inner drives and our lives—the specific solutions to which they are forced in their vicissitudes—is less “blind” than it appears, leaving (albeit minimal) margins of escape, also because it has a relational connotation. Starting from Bernhard Waldenfels’s recent work on the relationship between phenomenology and psychoanalysis, in which this question is addressed from a phenomenological-responsive point of view, this article reflects on the problem by establishing a comparison between Waldenfels’s philosophy and Max Scheler’s phenomenology of values. Beyond the differences that their approaches to the problem of relational deficits present, Waldenfels and Scheler can be put in fruitful dialogue with each other, starting from their common interest in Freudian psychoanalysis. Within this framework, it is possible to evaluate, adopting Scheler’s point of view, both a methodological aspect and a psychological presupposition of Freud’s ontogenesis of sympathy and love: associationism. From this perspective, Freud reveals himself in part as an heir to British empiricism. I will argue that, with and beyond Freud, the human being is not reducible to a mere sum of blind sensations or blind drives and that for both at least certain forms of inability to interact with others are derivative—deformations of normal responsivity and aberrations of normal pulsional-(relational) life—rather than originary phenomena.

Being as Value: The Phenomenology of Value and the Ontology of Self-Realization in Charles Taylor’s Sources of the Self

This paper explores one way of putting selves and values back into the world. I analyze Charles Taylor’s, Iris Murdoch’s, and Donald Walhout’s arguments showing that to be a self is to relate to being as a value. I show that the intentional relation of world-directedness that is central to self discloses being first as a value. I argue that our best account of what it is to be a self commits us to the objectivity of values. I then explore Taylor’s arguments that, by denying a place for objective values in nature, the standard naturalist ontology leaves a gap between nature and self. I argue that this gap arises because current naturalism cannot account for the place of the intentional relation, which is our first guide to value, in the world. It thereby leaves a gap between third- and first-personal perspectives that obscures the nature of values as properties of relational situations. I explore Michiel Meijer’s objection that Taylor leaves an unresolved gap between ontology and phenomenology in his defense of value realism. I draw on the little-known work of Donald Walhout to show how this gap can be filled by analyzing value in terms of function.

The phenomenology of respect: with special attention to Kant, Scheler, and Confucianism

ABSTRACTIn this paper, I focus on analyzing the manifestation and significance of respect. I first illustrate the two (or three) meanings of jing 敬 and their connection in Confucian classical texts, which is helpful to understand the Confucian phenomenology of respect. The two (or three) meanings are (1) seriousness as a mind-state and (2) respect (and attention) as an intentional feeling. After clarifying this point, I undertake a phenomenological analysis of respect, in order to show that respect helps one to achieve moral pursuit. This analysis takes the Kantian notion of respect as a starting point but further is accomplished by the phenomenology of value and feeling. The respect for duties and affairs, the respect for personhood and dignity, and the respect for the worthy with merit motivate one to take moral actions. For example, respect contributes in taking one’s duties seriously, appreciating human beings’ spiritual values and good tendencies even when they have not been actualized, supporting the worthy to play a role (offering them important positions), and emulating the worthy to make a contribution and serve others. In Subsequently, I clarify how respect helps one to achieve religious pursuit in one form of Christianity, in light of Max Scheler’s discussion on humility and reverence. Through revering God one respects others; through serving God and participating in God’s humble spirit one serves others. I elucidate the Confucian classics’ discussions on religious experience, in order to show how respect helps one to achieve religious pursuit in one form of Confucianism, and how it is similar and different from Max Scheler’s clarification. The concrete relation between respect and li 禮 in the Confucian tradition will be treated in another work.

Reconciling the Phenomenology and Metaphysics of Value

This paper aims to reconcile the phenomenology and metaphysics of value by proposing a cognitivist and metaphysically committed account of evaluation and value inspired, in part, by the phenomenological arguments of J. N. Findlay in relation to value. By the phenomenology of value I mean the affective—commendatory—character of evaluations such as when I describe something as good or bad, worthwhile or not worthwhile. Whilst this—subjective—aspect of evaluation is largely uncontested, there is much disagreement about the cognitive and metaphysical status of our evaluations. The disagreement centers round two problems, which I call the intentionality problem and the metaphysical problem, respectively. These problems address whether evaluative feelings refer beyond themselves to objects and, if they do, about the character of the object to which they are directed. By drawing on and reconstructing an argument by Findlay, I argue that the affective character of evaluative experience has an intentional structure that takes the form of a judgement that is merited, or not, by its object. However, unlike Findlay, I offer a metaphysically-laden account of the distinction between evaluation and value by arguing that value properties are mind-independent dispositions that are realized in human cognitively-structured affectivity.

The a Priori Value and Feeling in Max Scheler and Wang Yangming

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 (liangzhi 良知). 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 phenomena of value and feeling in Confucianism and Wang Yangming, giving a Schelerian interpretation of Wang Yangming’s teaching of four verses. Similar to Max Scheler, Confucian learning of heart affirms the intentional structure between hierarchy of values on the one hand and loving, preferring, and feeling of values on the other hand. This paper intends to clarify the basic structure of Wang Yangming’s thought; therefore, analyses on detailed moral emotions will be left to discussion in the future.

Wallace Stevens and the demands of modernity: toward a phenomenology of value

Wallace Stevens and the demands of modernity: toward a phenomenology of value

Wallace Stevens and the Demands of Modernity: Toward a Phenomenology of Value by Charles Altieri (review)

Wallace Stevens and the Demands of Modernity: Toward a Phenomenology of Value by Charles Altieri (review)

Values, Knowledge and Solidarity: Neglected Convergences Between Émile Durkheim and Max Scheler

Within the purview of the sociology of knowledge Durkheim and Scheler appear among its important inaugurators theorizing the social foundations of knowledge, seemingly from mutually exclusive perspectives. Scheler’s phenomenology of values and community is often juxtaposed with Durkheim’s attempt to integrate values in reality, represented by the social configuration of organic solidarity. This essay argues that the affinity between Scheler and Durkheim deserves reexamination. Means employed for pursuing this aim include a reconsideration of how values mediate reality, but, above all, an attempt to show that both thinkers converge on their principal normative goal. This is no other than a global community of solidarity which both Scheler and Durkheim, albeit through different trails, visualize as the culmination of value-ethics. While Durkheim pursues this goal through a systematic exposition of the transition from mechanical to organic solidarity, late Scheler’s view of ‘the age of adjustment’ discloses a normative approach on modernity at odds with the then prevalent Kulturkritik. This ideal helps to rehabilitate Scheler and to approach the notions of sociality, the sociology of knowledge and the configuration of the ‘encompassing person’ through Durkheimian lenses. The essay concludes with a brief appraisal of theoretical gains drawn from this newly lit affinity.

Traços fenomenológicos no pensamento jurídico de Luís Cabral de Moncada

Abstract In this paper, I stress the importance of Luís Cabral de Moncada for the resettlement of the Philosophy of Law in the Portuguese university. I focus my attention on the overthrown of Positivism, and, as a consequence, on the reintroducing of axiological and ethical issues in the foundations of positive law. In so doing, I consider the relevance Phenomenology had for Moncada’ s theory of law, namely the theory of eidetic insight, and, particularly, the phenomenology of values. Moncada’s appropriation of some phenomenological themes and concepts was developed in a close contact with Husserl, Scheler, and Nicolai Hartrnann.

The Acceptance and Progress in Argentina of Multi-Modal Systems Thinking for Community Development

This article describes the acceptance and development of multi-modal systems thinking in Argentina in the last 5 years, both in theory and in practice. On the theoretical side, we show the efforts made to provide compatible epistemological doctrines for different modalities, starting with ethics and aesthetics. This took place first through the phenomenology of values and more recently in the context of Christian existentialism and continuing later on with the study of the relationship among other modalities. On the practical side, we describe the applications of this framework to study the so-called “crisis of the Argentine countryside”. This is a conflict between the community of farmers, the national government and the present situation with cattle producers. Other applications include a programme to teach action-research and projects related to abandoned children and education in indigenous communities.

Ontology and Axiology

Philosophical discourse about value often begins with an exploration of our experience of value in its various manifestations. Attention to the phenomenology of value experience may certainly enrich our understanding of the values inhabiting our Lebenswelt. However, an exclusive concern with the phenomenology of values might also mislead one into precipitate conclusions about the nature of value itself. One important point here is that the way one articulates one's argumentation about the ontology of values should be different from-and its outcomes should not be determined by-the way one narrates the pre-reflective experience of values. The appreciation of this point may help us resolve what appears problematic in Professor Kupperman's discussion of Axiological Realism.' A first problem arises with Kupperman's conception of axiological realism. The best we are offered as a definition of his position is that 'if one accepts axiological realism, a judgment that X has high value counts as correct if and only if X really (in an opinion-independent way) has high value'.2 Kupperman's phrasing of this 'adverbial definition' indicates what axiological realism entails about judgments of high value; it does not reveal, though, in virtue of what this entailment holds.

Heidegger's Value-Criticism and Its Bearing Upon the Phenomenology of Values

Heidegger's Value-Criticism and Its Bearing Upon the Phenomenology of Values

Heidegger's Value-Criticism and its Bearing on the Phenomenology of Values

Heidegger's Value-Criticism and its Bearing on the Phenomenology of Values