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  1. The Concept of “Person” in Keiji Nishitani and Max Scheler in Advance.Philip Blosser - forthcoming - International Philosophical Quarterly.
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  2. Max Scheler.Zachary Davis - forthcoming - Stanford Encyclopedia of Philosophy.
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  3. Scheler and Zambrano: On a Transformation of the Heart in Spanish Philosophy.Karolina Enquist Källgren & Íngrid Vendrell Ferran - forthcoming - History of European Ideas:1-16.
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  4. Love, Otherness and Transcendence in the Phenomenology of Max Scheler.Giovanni Ferretti - forthcoming - Rivista di Filosofia Neo-Scolastica.
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  5. Ressentiment and Self-Deception in Early Phenomenology: Voigtländer, Scheler and Reinach.Íngrid Vendrell-Ferran - forthcoming - In Ingrid Vendrell Ferran (ed.), Else Voigtländer: Self, Emotion, and Sociality.
    This chapter explores the early phenomenological accounts of Ressentiment provided by Else Voigtländer, Max Scheler, and Adolf Reinach. In particular, it examines the self-deceptive processes that lead to the “inversion of values” inherent to Ressentiment, i.e., how an object previously felt as valuable is denuded of its worth when the subject realizes that she cannot achieve it. For the comparative analysis of the three accounts, attention is paid to three crucial issues: 1) the origins of Ressentiment (etiology); 2) its place (...)
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  6. Ressentiment and Self-Deception in Early Phenomenology: Voigtländer, Scheler, and Reinach.Íngrid Vendrell-Ferran - forthcoming - In Ingrid Vendrell Ferran (ed.), Else Voigtländer. Self, Emotion, and Sociality.
    This chapter explores the early phenomenological accounts of Ressentiment provided by Else Voigtländer, Max Scheler, and Adolf Reinach. In particular, it examines the self-deceptive processes that lead to the “inversion of values” inherent to Ressentiment, i.e., how an object previously felt as valuable is denuded of its worth when the subject realizes that she cannot achieve it. For the comparative analysis of the three accounts, attention is paid to three crucial issues: 1) the origins of Ressentiment (etiology); 2) its place (...)
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  7. Autenticità e Alterità: Il ruolo dell’esemplarità nella trasformazione morale di sé .Roberta Guccinelli - 2022 - DYNAMIS. Rivista Di Filosofia E Pratiche Educative 1 (1):21–33.
    The terms “destiny” and “fate” are often used interchangeably in common parlance. In the course of history, in its relation to morality and religion, fate has sometimes prevailed over destiny as an irrational law or necessity capable of determining the course of events according to an inscrutable order. Scheler— whose philosophy inspired this contribution on authenticity as a fundamental quality of one’s identity—excludes all possible forms of fatalism. In this regard, he phenomenologically distinguishes “destiny” from “individual destination” or “vocation” (individuelle (...)
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  8. Sur l’idée de l’homme.Max Scheler, Déborah Brosteaux, Guillaume Fagniez & Arthur Longneaux - 2022 - Philosophie 2:18-41.
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  9. Beyond Contagion of Violence: Passionate Love and Empathy in the Thought of René Girard and Max Scheler.Bogumił Strączek - 2022 - Human Studies 45 (1):157-172.
    In his last book René Girard depicts apocalypse as disclosure of mimetic violence that is world-ending. He claims that in times of violent pandemic we are not called to fight for this world, but follow Christ in his withdrawal from the world. However, such an assertion creates serious theoretical and practical issues for the effort to heal interhuman relations from the virus of mimetic hostility. I argue for the importance of restoring a foundational distinction between passionate love and acquisitive mimetic (...)
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  10. Does Philosophical Knowledge Presuppose a Moral Attitude? A Discussion of Max Scheler’s Metaphilosophical Thesis.Íngrid Vendrell-Ferran - 2022 - Philosophical Inquiries 10 (1).
    This paper explores Max Scheler’s metaphilosophical views. In particular, the paper seeks to reconstruct and assess Scheler’s thesis according to which philosophical knowledge presupposes a moral attitude which he describes as an “act of upsurge” on the part of the whole person of the philosopher toward the essential, an act which cannot be found in either the natural worldview or the sciences. After motivating the topic in the introduction (section 1), the paper explores how Scheler approaches the question about the (...)
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  11. Scheler and Zambrano: On a Transformation of the Heart in Spanish Philosophy.Íngrid Vendrell-Ferran & Karolina Enquist Källgren - 2022 - History of European Ideas 47.
    This paper compares the concept of the heart in the works of Max Scheler and María Zambrano. Both authors use the heart as a metaphor for distinct human affective phenomena that have a central anthropological, epistemological, and ontological significance. The comparison between authors’ use of the metaphor is organised around three main topics: the order of the heart; the idea of a primordial feeling and its place in the affective life; and the primacy of love in relation to negative affective (...)
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  12. Bergsonism and the History of Analytic Philosophy.Andreas Vrahimis - 2022 - Palgrave-Macmillan.
    During the first quarter of the twentieth century, the French philosopher Henri Bergson became an international celebrity, profoundly influencing contemporary intellectual and artistic currents. While Bergsonism was fashionable, L. Susan Stebbing, Bertrand Russell, Moritz Schlick, and Rudolf Carnap launched different critical attacks against some of Bergson’s views. This book examines this series of critical responses to Bergsonism early in the history of analytic philosophy. Analytic criticisms of Bergsonism were influenced by William James, who saw Bergson as an ‘anti-intellectualist’ ally of (...)
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  13. The Duality of the Cognitive Subject in the Conception of Max Scheler.Małgorzata Czarnocka - 2021 - Dialogue and Universalism 31:113-135.
    The object of my inquiry is Max Scheler’s cognitive subjectivity conception, which in particular addresses the problem of subjectivity in science. Scheler introduces two kinds of subject: the first is the standard cognitive subject encountered in epistemological theories—an individual subject which really carries out cognitive acts. The second, collective subject, controls the first, imposing upon it the cognitive forms it has developed; I call this subject the creating subject. In Scheler’s theory, the creating subject is represented by the ethos of (...)
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  14. Max Scheler’s Pluralistic Conception of Knowledge.Stanisław Czerniak - 2021 - Dialogue and Universalism 31:83-94.
    This article aims to reconstruct Max Scheler’s conception of three types of knowledge, outlined in his late work Philosophical Perspectives. Scheler distinguished three kinds of knowledge: empirical, used to exercise control over nature, eidetic 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 (...)
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  15. Max Scheler’s Idea of History: A Juxtaposition of Phenomenology and Idealism.Zachary Davis - 2021 - In Cynthia D. Coe (ed.), The Palgrave Handbook of German Idealism and Phenomenology. Palgrave-Macmillan. pp. 385-403.
    The purpose of this essay is to provide an account of Max Scheler’s notion of history and the growing influence that idealism had on its development. For much of this development, Scheler had sought to chart a middle course between Hegel and Marx, or as he expresses it in his later works, a course between idealism and realism. As my argument demonstrates, idealism comes to have an increasing impact on Scheler’s notion of history when he begins in his later work (...)
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  16. Philosophische Anthropologie als interdisziplinäre Praxis: Max Scheler, Helmuth Plessner und Nicolai Hartmann in Köln – historische und systematische Perspektiven & Interdisciplinary Anthropology of the Future – Social, Political, and Ethical Dimensions.Erik Norman Dzwiza-Ohlsen & Andreas Speer - 2021 - In Gerald Hartung & Matthias Herrgen (eds.), Interdisziplinäre Anthropologie: Jahrbuch 8/2020: Tod & Sterben. Springer Fachmedien Wiesbaden. pp. 205-216.
    Vom 6. bis 9. November 2019 wurde auf dem Campus der Universität zu Köln und in der Fritz Thyssen Stiftung unter dem Thema Philosophische Anthropologie als interdisziplinäre Praxis: Max Scheler, Helmuth Plessner und Nicolai Hartmann in Köln – historische und systematische Perspektiven über Vergangenheit, Gegenwart und Zukunft der philosophischen Anthropologie diskutiert. Gerahmt von einem einleitenden Workshop über Interdisciplinary Anthropology of the Future – Social, Political, and Ethical Dimensions und dem abschließenden Panel über Epistemische Praktiken des Edierens und Übersetzens sowie abgerundet (...)
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  17. Empathy in Nursing: A Phenomenological Intervention.Anthony Vincent Fernandez & Dan Zahavi - 2021 - Tetsugaku 5:23-39.
    Today, many philosophers write on topics of contemporary interest, such as emerging technologies, scientific advancements, or major political events. However, many of these reflections, while philosophically valuable, fail to contribute to those who may benefit the most from them. In this article, we discuss our own experience of engaging with nursing researchers and practicing nurses. By drawing on the field of philosophical phenomenology, we intervene in a longstanding debate over the meaning of “empathy” in nursing, which has important implications for (...)
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  18. The Problem of Reality. Scheler’s Critique of Husserl in IdealismusIdealism–RealismusRealism.Susan Gottlöber - 2021 - In Rodney K. B. Parker (ed.), The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics. Springer Verlag. pp. 119-133.
    Scheler had always emphasized that he had developed his phenomenological method independently from Husserl. Even though references to Husserl in works such as Der Formalismus in der Ethik und die materiale Wertethik are surprisingly sparse, the critical remarks are balanced with ones that remain largely appreciative of Husserl’s philosophical project. This, however, seems to have changed significantly in Scheler’s later works. The following paper investigates Scheler’s position with respect to Husserl in the posthumously published work Idealismus - Realismus from the (...)
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  19. Formen des ‘Ressentiments’. Eine axiologische Deutung der Schelers Kritik an Zivilisation.Roberta Guccinelli - 2021 - In Z. Davis, S. Fritz & M. Gabel (eds.), Wurzeln der Technikphilosophie. Max Schelers Technik- und Zivilisationskritik in unterschiedlichen gesellschaftlichen Kontexten. Nordhausen: pp. 221-231.
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  20. The Concept of “Prophetic” Socialism by Max Scheler.A. N. Malinkin - 2021 - Дискурс 7 (5):5-24.
    The article analyzes the conceptual foundations of “prophetic” socialism by Max Scheler. 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, (...)
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  21. Phenomenology and Formal Ontology: A Theoretical Model of Max Scheler’s Early Phenomenology of Sense Perception.Martina Properzi - 2021 - In Calley A. Hornbuckle, Jadwiga S. Smith & William S. Smith (eds.), Phenomenology of the Object and Human Positioning: Human, Non-Human and Posthuman. Springer Verlag. pp. 71-85.
    In this contribution I propose a contemporary reading of the ontological dimension of Max Scheler’s early phenomenology of sense perception. My examination will start with a brief informal explanation of this theory, and his scientific and philosophical sources. The second step will be the introduction of some elements of Formal Philosophy : this piece of research will focus on N. B. Cocchiarella’s interpretation of FP and it will allow me to introduce the concept of a Philosophical Formal Ontology in comparison (...)
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  22. Schloßberger, Matthias: Phänomenologie der Normativität. Entwurf einer materialen Anthropologie im Anschluss an Max Scheler und Helmuth Plessner, Basel 2019, 242 Seiten. [REVIEW]Corvin Rick - 2021 - In Gerald Hartung & Matthias Herrgen (eds.), Interdisziplinäre Anthropologie: Jahrbuch 8/2020: Tod & Sterben. Springer Fachmedien Wiesbaden. pp. 275-285.
    Beginnen wir mit dem Wichtigsten: Gleich auf den ersten Seiten seiner Habilitationsschrift bestimmt Matthias Schloßberger den Begriff der „materialen Anthropologie“ als essentialistische Exposition einer „Grundstruktur der menschlichen Existenz“ bzw. des Menschen als „Lebewesen“ ; wobei der Begriff des ‚Lebewesens‘ nicht auf die „biologische[…] Gattung Homo sapiens“ verweisen soll. Stattdessen funktioniert die ‚materiale Anthropologie‘ im schloßbergerschen Sinne als „transzendentale Anthropologie“.
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  23. Prophetischer Oder Marxistischer Sozialismus?Max Scheler - 2021 - Дискурс 7 (5):25-44.
    German philosopher and sociologist Max Scheler 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 (...)
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  24. Phänomenologischer Realismus. Voluntative und intentionalistische Realitätsbegründung bei Scheler und Husserl.Peter Schwind - 2021 - Gestalt Theory 43 (2):199-214.
    In this text I argue that a phenomenological conception of reality cannot simply consider ‚reality’ to be a feature of the objects of our experience, nor can ‚reality’ be understood as a somehow subconscious experience of resistance, as Max Schelers notion of a „primary resistance“ tries to show. In opposition to these insufficient conceptions I suggest – following some husserlian inspirations – that the notion of ‚reality’ is to be understood as a elementary feature of our experience of objects – (...)
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  25. Originalidade, princípio e ápice dos fundamentos morais no crivo da teoria dos valores de Max Scheler.Jose Sepúlveda & Ailton dos Santos de Jesus - 2021 - Griot : Revista de Filosofia 21 (2):60-74.
    Due to the importance of the theory of values, elaborated by Max Scheler, this article aims to describe the essence and originality of the moral foundation, showing the absolute nature inherent to it, to erect an ethics of absolute moral values. This done, we will find, in fact, axiological foundations capable of showing the principles that permeate and make the basis of people's ethical and moral life full of value and meaning, within the responsive and responsible causality of their actions (...)
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  26. Max Scheler - Critique of the Notion of Love.Štefan Tóth - 2021 - E-Logos 28 (1):17-32.
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  27. Scheler’s Reflections on “What is Good?”: The Foundation of a Phenomenological Meta-Ethics.Wei Zhang - 2021 - Studia Phaenomenologica 21:349-365.
    In Max Scheler’s non-formal ethics of value, “good” is a value but by no means a “non-moral value”; rather, it is a second-order “moral value,” always appearing in the realization of first-order non-moral values. According to the relevant notion of the a priori of phenomenology, whilst all the non-moral values are given in “value cognition,” the moral value of good is self-given in “moral cognition”. The reflections and answers offered by Scheler’s non-formal ethics of value on “What is good?” constitute (...)
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  28. Fundamentos Schelerianos da Logoterapia.Nathalie de la Cadena & Gustavo Castañon - 2020 - Phenomenology, Humanities and Sciences 1 (1):121-131.
    Resumo: A Logoterapia proposta por Viktor Frankl está fundamentada na teoria dos valores e antropologia de Max Scheler. Frankl constrói seu pensamento psicológico baseado em conceitos-chave do pensamento scheleriano como (i) o valor e os bens, (ii) o querer e os sentimentos, (iii) a hierarquia de valores e (iv) a ideia de pessoa. É com eles que desenvolve suas teses originais da (i) motivação espiritual da ação humana, (ii) busca de sentido e (iii) inconsciente espiritual. Ao fazê-lo, ofereceu não só (...)
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  29. Schelerian Fundamentals of Logotherapy.Nathalie de la Cadena & Gustavo Castañon - 2020 - Phenomenology, Humanities and Sciences 1 (1):111-120.
    Viktor Frankl’s Logotherapy is based on Max Scheler’s theory of values and anthropology. Frankl builds his psychological thinking based on critical concepts of Schelerian thinking such as (i) value and goods, (ii) will and feelings, (iii) the hierarchy of values, and (iv) the idea of person. It is with them that he develops his original theses of (i) the spiritual motivation of human action, (ii) the search for meaning and (iii) the spiritual unconscious. In doing so, he offered not only (...)
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  30. Phenomenology.Chad Engelland - 2020 - Cambridge, MA, USA: The MIT Press.
    -/- A concise and accessible introduction to phenomenology, which investigates the experience of experience. -/- This volume in the MIT Press Essential Knowledge series offers a concise and accessible introduction to phenomenology, a philosophical movement that investigates the experience of experience. Founded by Edmund Husserl (1859–1938) and expounded by Max Scheler, Martin Heidegger, Maurice Merleau-Ponty, and others, phenomenology ventures forth into the field of experience so that truth might be met in the flesh. It investigates everything as experienced. It does (...)
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  31. O sensowności uczuć. Dziedzictwo myśli Edyty Stein.Piotr J. Janik - 2020 - Studia Philosophiae Christianae 2 (56):127-141.
    Stein’s theory of empathy lies at the intersection of the phenomenological findings of E. Husserl and M. Scheler. By presenting the issue of “empathy” in a broader framework, including intentionality, the originality of experience, the issue of personality and the individual identity, as well as the so-called world of values, namely the culture, I argue for a dynamic, process-oriented concept of dealing with feelings, namely diapathy. -/- Koncepcja Edyty Stein rozumienia drugiego człowieka jest znana z jej dysertacji O zagadnieniu wczucia. (...)
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  32. Phenomenology and the Stratification of Reality.James Kinkaid - 2020 - European Journal of Philosophy 28 (4):892-910.
    Phenomenologists have no taste for desert landscapes. The early phenomenologists—Edmund Husserl, Max Scheler, and Roman Ingarden—adopt stratified views of reality on which spiritual objects like artifacts and persons are distinct from their underlying matter. Call this view “pluralism.” After describing Scheler, Ingarden, and Husserl's pluralism about goods, literary artworks, and images, respectively, I reconstruct a phenomenological case for pluralism from Husserl's work and defend it against an objection. The phenomenological method reveals a special subset of objects' essential properties: modes of (...)
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  33. Ontologia Formale e Teoria della Negazione Dialettica nella Prima Fenomenologia di Max Scheler. Un Percorso di Studio dalla Fenomenologia alla Teoria delle Categorie.Martina Properzi - 2020 - Acta Philosophica 29 (1):115-136.
    The aim of this paper is to reconstruct the research program of formal ontology developed by M. Scheler before his last 1922 theoretical shift. Scheler’s theory of dialectical negation will be also investigated. In regard to the first topic, the focus will be on the complex architecture of Scheler’s formal ontology, deepened within a theoretical framework of realistic ontology: integrated into this framework, formal ontology becomes a basic tool for building phenomenological realisms. In regard to the second topic, the focus (...)
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  34. Bergson: Editorischer Bericht.Max Scheler - 2020 - Internationales Jahrbuch für Philosophische Anthropologie 10 (1):235-292.
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  35. Leben und Intuition: Max Scheler präsentiert Bergson.Caterina Zanfi & Andrea Mina - 2020 - Internationales Jahrbuch für Philosophische Anthropologie 10 (1):217-234.
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  36. Scheler e o problema do livre arbítrio.Nathalie de la Cadena - 2019 - In Roberto Kahlmeyer-Mertens, Katyana M. Weyh, Eduardo Henrique Silveira Kisse & Marcelo Ribeiro da Silva (eds.), Max Scheler: Novas Recepções. Toledo, Brasil: Vivens. pp. 217-250.
    Max Scheler apresentou sua formulação sobre o problema do livre arbítrio no opúsculo Phänomenologie und Metaphysik der Freiheit, de 1912- 1914, publicado em Gesammelte Werke, Band X. No presente capítulo, esta compreensão é apresentada de maneira resumida e, em seguida, apreciada à luz do debate contemporâneo entre o compatibilismo e o incompatibilismo. Ao fim, se pretende justificar a hipótese de que a posição scheleriana neste debate seria em favor do incompatibilismo libertarianista.
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  37. Interés, atención, verdad. Una aproximación fenomenológica a la atención.Jorge Montesó-Ventura - 2019 - Sevilla: Thémata.
    El conocimiento es un bien necesario para el desarrollo de todo ser humano, deseamos comprender el funcionamiento de todo aquello que, de algún modo, nos afecta e implica. Nos es tan propio que llegamos a definir al ser del hombre como un ser preocupado y ocupado en y con el mundo, interesado por él, abierto mediante un gesto de arrojo cognoscitivo que no se da sino mediante nuestra capacidad de atenderlo, de verter nuestra vida de consciencia en él y alcanzar, (...)
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  38. Ontological Axiology in Nikolai Lossky, Max Scheler, and Nicolai Hartmann.Frederic Tremblay - 2019 - In Moritz Kalckreuth, Gregor Schmieg & Friedrich Hausen (eds.), Nicolai Hartmanns Neue Ontologie und die Philosophische Anthropologie: Menschliches Leben in Natur und Geist. Berlin, Germany: pp. 193-232.
    The prominent Russian philosopher Nikolai Lossky and his ex-student Nicolai Hartmann shared many metaphysical and epistemological views, and Lossky is likely to have influenced Hartmann in adopting several of them. But, in the case of axiological issues, it appears that Lossky also borrowed from the axiologies of Hartmann and the latter's Cologne colleague, Max Scheler. The links between the theories of values of Scheler and Hartmann have been studied abundantly, but never in relation to Lossky. In this paper, I examine (...)
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  39. Max Scheler †.Frederic Tremblay & Nicolai Hartmann - 2019 - In Moritz Kalckreuth, Gregor Schmieg & Friedrich Hausen (eds.), Nicolai Hartmanns Neue Ontologie und die Philosophische Anthropologie: Menschliches Leben in Natur und Geist. Berlin, Germany: pp. 263-271.
    This is a translation of the obituary that Nicolai Hartmann wrote for his colleague and friend, Max Scheler, after the latter's premature death in 1928. In this eulogy, after emphasizing the unfortunate incompleteness of Scheler's lifework, his keeping abreast with the development of the various sciences, his power of intuition, and the fact that he was a philosopher of life without for that matter having a Lebensphilosophie, Hartmann chronologically recapitulates Scheler's life achievements, beginning with his career in Jena, his interest (...)
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  40. The Link Between Intersubjectivity and Self-Shaping in the Light of Phenomenological Philosophy.Bianca Bellini - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):203-229.
    The paper aims to investigate the link between self-shaping and intersubjectivity from a phenomenological perspective. This means that two main topics are here at stake. On the one hand, the paper purports to argue that tackling the link between self-shaping and intersubjectivity from a phenomenological perspective is a meaningful and sound approach. On the other hand, the paper purports to argue that such an analysis enables us to bring to light an inherent linkage that tethers the topic of intersubjectivity to (...)
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  41. William James and 18th-Century Anthropology: Holism, Scepticism and the Doctrine of Experience.Jerome Carroll - 2018 - History of the Human Sciences 31 (3):3-20.
    This article discusses the common ground between William James and the tradition of philosophical anthropology. Recent commentators on this overlap have characterised philosophical anthropology as combining science and Kantian teleology, for instance in Kant’s seminal definition of anthropology as being concerned with what the human being makes of itself, as distinct from what attributes it is given by nature. This article registers the tension between Kantian thinking, which reckons to ground experience in a priori categories, and William James’s psychology, which (...)
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  42. La biosemiotica di Jakob von Uexküll e Max Scheler: dal Bauplan al Leibschema.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano: pp. 70-77.
    In questo lavoro si dimostra che l'opinione comune, secondo cui è Heidegger a introdurre Jacob von Uexküll nel dibattito filosofico è scorretta, in quanto è Scheler, due decenni prima, a scoprire e valorizzare la portata filosofica di Uexküll. -/- Pure la distinzione fra mondo (Welt) e ambiente (Umwelt), come quella fra apertura al mondo e chiusura ambientale, non è introdotta da Heidegger nel 1929 (cfr. l'Introduzione di Marco Mazzeo al testo di Uexküll, Ambienti animali e ambienti umani, p.18 e seg.) (...)
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  43. Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler.Guido Cusinato - 2018 - Milano MI, Italia: FrancoAngeli.
    How comes that two organisms can interact with each other or that we can comprehend what the other experiences? The theories of embodiment, intersubjectivity or empathy have repeatedly taken as their starting point an individualistic assumption (the comprehension of the other comes after the self-comprehension) or a cognitivist one (the affective dimension follows the cognitive process). The thesis of this book is that there are no two isolated entities at the origin which successively interact with each other. There is, rather, (...)
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  44. Social Ontology. Emotional Sharing as the Foundation of Care Relationships.Guido Cusinato - 2018 - In S. Bourgault & E. Pulcini, Emotions and Care: Interdisciplinary Perspectives. Peeters.
    The origin of the concept of “emotional sharing” can be traced back to the first edition of Sympathiebuch [1913/23], in which Max Scheler paved the way to a phenomenology of emotions and to social ontology. The importance of his findings is evident: consider the central role of emotional sharing in Michael Tomasello’s analysis and the lively debate on social ontology and collective intentionality.
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  45. La distinzione fenomenologica fra corpo vivo e oggetto corporeo in Husserl e Scheler.The phenomenological distinction between Leib (living body) and Körper (corporeal object) in Scheler and Husserl.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano:
    In this paper, I show that, although Husserl explicitly explains a kinetic theory of Leib already in § 83 of Raum und Ding, a real phenomenology of the distinction between Leib (living body) and Körper (corporeal object) is not conceivable without Scheler's contribution. It’s quite common to search for the origin of this distinction in Ideen II, in a work composed of texts written in different moments from 1912 on. Before 1912 Husserl dedicated himself to the theme of corporeality in (...)
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  46. Hunger for Being Born Completely. Plasticity and Desire.Guido Cusinato - 2017 - Philosophical News 14:65-77.
    The main claim of this article is that the plasticity of the human formation process does not consist in receiving passively an already-given shape, like hot wax stamped by a seal. Rather, it creates ever new shapes and makes a person overcome her own self-referential horizon. Furthermore, I argue that this formation process is directed by desire, meant as “hunger for being born completely” (Zambrano). The human being comes into the world without being born completely, and it is precisely such (...)
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  47. La psicopatologia di Karl Jaspers e i disturbi dell'ordo amoris nella prospettiva di Max Scheler (2017).Guido Cusinato - 2017 - In Medicina tra scienza e filosofia. Orthotes. pp. 35-39.
    Scheler, like Jaspers, gives a key importance to the relations with alterity and grounds both the individual formation and social ontology on the practices of “sharing emotions”. My work attempts to interpret the impairments related to the capacities of communication – that Jaspers places at the roots of psychopathology and that the Japanese psychiatrist Bin Kimura has more recently argued to be the core of schizophrenia – as impairment of what Scheler calls ordo amoris, that is the “order of feeling” (...)
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  48. Trasformazione e germinazione: per una nuova filosofia della nascita.Guido Cusinato - 2017 - Thaumàzein 4.
    The thesis of this paper is that – in order to avoid trivializations – a Philosophy of Birth needs to elaborate a precise concept of transformation and distinguish it carefully from that of adaptation. While transformation goes beyond the limited self-referential perspective of an individual and, on the social level, of the gregarious identity, adaptation aims at strengthening or preserving the old self-referential equilibrium. Transformation is driven by what Zambrano has called, with an exceptionally happy expression, the “hunger to be (...)
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  49. Review of Anya Daly, "Merleau-Ponty and the Ethics of Intersubjectivity". [REVIEW]Nicholas Danne - 2017 - Cosmos and History 13 (3):438-441.
    I recommend this balanced, tripartite examination of phenomenology, psychology, and neuroscience.
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  50. Agency, Ownness, and Otherness From Stein to Merleau-Ponty.Timothy Mooney - 2017 - Philosophy Today 61 (1):175-187.
    My aim in this essay is to show that Edith Stein’s influence on Merleau-Ponty in Phenomenology of Perception is predominantly through her early work On the Problem of Empathy. Though he does not give Stein due acknowledgement, Merleau-Ponty is closer to her philosophically than to her near contemporary Max Scheler, who receives much more attention. Whilst Stein’s influence is in the main difficult to disentangle from that of Husserl, some of her reformulations of and additions to the latter’s ideas are (...)
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