Scheler's Philosophy Research Articles

Tradisi Ziarah dalam Masyarakat Jawa Perspektif Filsafat Nilai Max Scheler

This research aimed to reveal the tradition of visiting graves in Javanese society from the perspective of Max Scheler's philosophy of value. This research was a type of field research using descriptive qualitative methods by collecting data obtained from observation, interviews, and documentation. As for data analysis, namely description, interpretation, induction and deduction, internal coherence, holistic, internal continuity, heuritics, and inclusive or analogical language. The research results showed that the pilgrimage tradition adheres to philosophical values, namely enjoyment, life, psychology, and religion. The stages of values obtained in the Pilgrimage tradition in Max Scheler's perspective were: First, the value of pleasure was reflected in the enthusiasm of the community such as togetherness, cohesiveness, enjoying free-range chicken ingkung after a joint prayer ritual. Second, mutual cooperation in order to clean the graves of grandparents or guardians. Third, the spiritual value when reading the consent and followed by a prayer followed by the community holding the event. Fourth, the value of holiness with the aim of getting blessings from the Creator (God).

Tradisi Med-Medan di Banjar Kaja Desa Adat Sesetan Kota Denpasar Bali dalam Perspektif Filsafat Nilai Max Scheler

The culture or tradition in Bali is full of philosophical values, especially the Med-Medan tradition in Banjar Kaja, Sesetan Traditional Village, Denpasar City. However, due to the lack of literacy, people's knowledge and understanding of the tradition is only limited to euphoria. This article seeks to explore and analyze in depth the values contained in the Med-Medan tradition by using the perspective of Max Scheler's philosophy of values and using descriptive analytical methods. Based on the results of this study, it can be concluded that the philosophical values contained in the Med-Medan tradition are the value of enjoyment, vital or life values, psychological values and religious values. Based on the perspective of Max Scheler's hierarchy of values, religious values are priority values that residents want to achieve as a form of respect for their ancestors and devotion to God Almighty.

Max Schelers Reformation der Religionsphilosophie

Max Scheler's Reformation of Philosophy of Religion The following contribution aims to show the relevance of Max Scheler's reflections on the relation of Christianity and modernity for the present situation. It interprets Scheler's philosophy of religion in terms of a principle of reformation that can be implicitly found in Scheler's critical assessment of the historical impact of Lutheran Protestantism. Scheler's principle of reformation provides four criteria: (i) autonomy of the religious sphere, (ii) dialectics of life and spirit, (iii) community beyond religious denominations, and (iv) metaphysical determination of the divine. On that basis, we will see that Scheler's "catholic” phenomenology of religion from 1921 only partly meets his own criteria, whereas his "post-catholic” metaphysics of panentheism, developed after 1922, is more suitable to meet these criteria. Two factors are crucial: First, the divine is characterized by a fundamental metaphysical tension between spirit and vital impulsion, which leads to transferring the responsibility of balancing this tension to the history of mankind. Second, the community that corresponds to this metaphysical conception is not delimited by religious denomination but is integrated by solidarity among all human and living beings instead.

Scheler's philosophical anthropology and metaphysical project of salvation of man from the crisis of modern civilization

The emergence of philosophical anthropology as a specific philosophical project is linked to the deep experience of crisis and sense of dread with which the European intellectuals faced during the First and between the two world wars. Max Scheler took a prominent place in this project. He criticises the idea of 'homo faber' and the dominance of 'knowledge of control', which underlie modern civilization. According to him, the spirit of this civilization does not represent progress, but decline as a result of basic reversal of values in the modern age. Therefore metaphysics should be renewed, as a response to the spiritual crisis of time, in order to man generally be saved at the end; metaphysics of 'absolute' appears as 'knowledge of salvation'. Scheler's philosophy, i.e. philosophical anthropology, thus remained theological - picture of man is essentially formed due to god, from the perspective of achieving spiritual unity with him as man's ultimate self-determination and vocation. The paper also expose the critique of this approach. It is doubtful whether the deep crisis of the modern age, including those spiritual, can be solved on Scheler's metaphysical road, because the main question is whether the source of the crisis is in exclusively spiritual sphere at all. The true solution to the key theoretical and even 'spiritual' problems of the present must be sought in the practical overcoming of the basic social contradictions which in fact produce these problems.

Psychology and the Notion of the Spirit: Implications of Max Scheler’s Anthropological Philosophy in Theory of Psychology

After many decades with neglect Max Scheler and his anthropological contributions to the understanding of human existence, have gotten more attention in psychology and other humanities. One factor is the actuality of his main project of revaluating the roles of values in philosophy and science. Yet another is the way individual scholars have applied Scheler's philosophy and terms on different fields and arenas. Viktor Frankl was one of these, and he brought Scheler's philosophical anthropology into psychotherapeutic practice, offering theoretical and empirical arguments for considering the notion of the spirit as an interdependent -yet separate- entity in regards to the psyche and the soma. During this commentary on Allyushin (Integrative Psychology Behaviour, 48, 503-523, 2014), we will discuss some general aspects of Scheler's contribution to phenomenology, but focus specifically on the implication of his notion of the spirit for psychological theory, acknowledging the work that has been done in the field for at least 60years in logotherapy and existential analysis. With this purpose, we will highlight four other notions interrelated with the motivational quality of the notion of the spirit: resentment, axiology of values; self-detachment and self-transcendence.

PLANTEAMIENTOS ANTE LA INTERSUBJETIVIDAD: EL SYMPATHIEBUCH DE MAX SCHELER Y SU REPERCUSIÓN EN SER Y TIEMPO DE MARTIN HEIDEGGER

This study tries to clarify some effective influences of the Scheler's philosophy in the Heidegger‘s thought. I center, then, in Scheler‘s principal analyses in the Sympathiebuch, especially of his appendix, which they influence powerfully in the theory on the intersubjectivity that Heidegger sketches in Being and Time.

Exemplary Persons and Ethics

For Max Scheler, St. Francis represented perhaps the highest ideal of the moral life, an ideal he felt compelled to articulate throughout his philosophical work. In this paper, I examine the significance of the person of St. Francis for Scheler's philosophy. I begin by developing Scheler's notion of person, the idea that persons act as influences on moral life and thought. I then hypothesize that St. Francis functioned as an exemplary person for Scheler. Finally, I attempt to justify that hypothesis by examining Scheler's discussion of Francis in Sympathy and by comparing Scheler's philosophy to elements of the thought of Bonaventure and of Scotus. I conclude with a discussion of the significance of using exemplary persons for understanding the history of philosophy.

Scheler’s Argument for God’s Existence from Religious Acts

In spite of a growing literature on Scheler's philosophy of religion, one of its most interesting elements has produced more controversy than clarity, namely, Scheler's argument for God's existence based on religious acts. Indeed, a survey of recent literature on Scheler's argument might suggest that commentators are far more clear on what this argument is not than on what it is.1 This state of affairs in part arises from the unusual nature of the argument itself. For rather than premising its claims either on the structure of (infinite or finite) being or on morality, the argument is based on the nature of a specific kind of personal act. And the structure of an act seems an unlikely candidate for the basis of an argument for God's existence, since it is a basic principle of philosophy that one cannot prove the existence of an object from the existence of its correlating act. Thus the argument poses significant difficulties for interpretation, because it seems to fall wholly outside what typically counts as a philosophical argument for God's existence and indeed seems on the face of it to be destined for circularity or absurdity. In spite of these difficulties, I believe one can make sense of Scheler's argument and give a plausible interpretation of it. I begin by examining the anthropological conditions of the argument, namely, Scheler's notions of person and act, as well as his central concept of revelation as the basis for knowing other persons, whether human or divine. Second, I formulate the argument and show why, according to Scheler, it is not circular. Finally, I interpret Scheler's argument as a transcendental argument, contending that this fact significantly strengthens the argument and buttresses Scheler's claim that the argument is not circular. Religious Acts Person and Revelation. One of the basic principles characteristic of early phenomenology was that, for any potential object of experience there has to be an appropriate act, and vice versa. Just as tones can only be heard but not smelled, and essences can be known intellectually but not sensuously, so in general: experience is a function of a meaningful correlation between act and object. This basic principle was conceived to apply as much to the knowledge of God as to every other kind of knowledge. Thus what counts as a religious act is, for Scheler, a unique modality of conscious experience, a modality which needs to be distinguished from others in terms both of its intrinsic nature and the manner in which the object is given. By terming these experiences a conscious modality, I express Scheler's assumption that conscious experiences are not all of a piece. Rather, conscious experiences in general tend to exist in specific forms, which can be characterized both in terms of their potential objects and the originality of their structure. Thus referring to religious consciousness as a unique modality underlines the point that religious activity has its own irreducible structure. What then determines this structure? First of all, religious acts, like all acts properly speaking, are in part determined by their object. And it might seem obvious at the outset that God is the only real candidate as an object of religious acts. But this is not exactly correct. For example, the metaphysician attempting to prove God's existence does not thereby perform an act of religion in Scheler's sense, though God is clearly the object of her acts. Rather it is God as revealed who is the object of the religious act.3 Hence revelation is an important concept for Scheler, and not only in philosophy of religion but more generally in philosophy of the person. Scheler maintains that revelation pertains not only to our relation to God but in fact is the manner by which we come to know other persons as such, human or divine. The reason for this is bound up with his conception of the person. For the person in its most constitutive dimension (spirit) is not known simply as an example of a general nature-the way, say, we would know a spider-but as a unique personality. …

"Ethos." Its Relationship to Reail and Ideal Sociological Factors in Max Scheler's Philosophy of Culture

"Ethos." Its Relationship to Reail and Ideal Sociological Factors in Max Scheler's Philosophy of Culture

The Meaning of Objectivism and Realism in Max Scheler's Philosophy of Religion: A Contribution to the Understanding of Max Scheler's Catholic Period

The Meaning of Objectivism and Realism in Max Scheler's Philosophy of Religion: A Contribution to the Understanding of Max Scheler's Catholic Period