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  1. M. A. (1969). Scheler's Phenomenology of Community. [REVIEW] Review of Metaphysics 22 (3):576-577.
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  2. Leonardo Allodi (2004). ""Vero E Falso Realismo. Ii" Marchiavelli-Problem" in Max Scheler E Romano Guardini. Acta Philosophica: Rivista Internazionale di Filosofia 13 (2):197-228.
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  3. Karl Alphéus (1986). Kant Und Scheler. Tijdschrift Voor Filosofie 48 (1):142-143.
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  4. Matteo Amori (2011). Giuliana Mancuso, Il giovane Scheler (1899-1906). Rivista di Storia Della Filosofia 4:801.
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  5. Matteo Amori (2010). Forme Dell'esperienza E Persona: La Filosofia di Max Scheler Dai Primi Scritti Al Formalismus. Rubbettino.
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  6. Randall E. Auxier (2005). Personalism Revisited: Its Proponents and Critics (Review). Journal of Speculative Philosophy 19 (1):81-87.
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  7. Juan Sebastián Ballén Rodríguez (2010). Esquela a la antropología fenomenológica de Max Scheler (1928-2008). Universitas Philosophica 27 (54):55-84.
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  8. Juan Sebastián Ballén Rodríguez (2010). Max Scheler's Phenomenological Anthropology. A Note (1928-2008). Universitas Philosophica 27 (54):55-84.
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  9. Alberto Febrer Barahona (2003). Valor y amor según Max Scheler. Revista de filosofía (Chile) 21 (44):65-84.
    "La persona es un valor por sí misma"; esta frase enunciada por Max Scheler puede servir para enfrentar el análisis de su concepto de persona como un valor en sí misma y por sí misma, no sólo a nivel individual, sino también social, analizando su exposición descriptiva del sentido de la afirmación uncida al amor, siendo éste su valor primordial. En este sentido, el amor preside la vida de la persona, la sostiene y la lleva a su plenitud.Palabras llave: Max (...)
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  10. Michael Barber (1993). Guardian of Dialogue: Max Scheler's Phenomenology, Sociology of Knowledge, and Philosophy of Love. Bucknell University Press.
    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 ...
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  11. Michael D. Barber (1997). Max Scheler: A Concise Introduction Into the World of a Great Thinker. By Manfred S. Frings. Modern Schoolman 75 (1):82-83.
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  12. Wolfgang Bartuschat (1977). Max Scheler in Present-Day Philosophy. Philosophy and History 10 (2):147-148.
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  13. A. Basave Fernandez Del Valle (1977). Pensamiento y Trayectoria de Max Scheler. Humanitas. Anuario Del Centro de Estudios Humanisticos Mexico 18:13-28.
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  14. Howard Becker & Helmut Otto Dahlke (1942). Max Scheler's Sociology of Knowledge. Philosophy and Phenomenological Research 2 (3):310-322.
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  15. Robert Bernasconi (1984). Transcendence and the Overcoming of Values: Heidegger's Critique of Scheler. Research in Phenomenology 14 (1):259-267.
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  16. Philip Blosser (forthcoming). The Concept of “Person” in Keiji Nishitani and Max Scheler in Advance. International Philosophical Quarterly.
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  17. Philip Blosser (2005). The “Cape Horn” of Scheler's Ethics. American Catholic Philosophical Quarterly 79 (1):121-143.
    I dispute Scheler’s view that good and evil cannot be willed as such; that moral value is always an inevitable and indirect by-product of willing other ends; that every act of willing yields a moral value; and that moral value attaches only to persons. I argue that moral value attaches to a variety of objects of willing (including one’s own moral worth), and that, although all acts have moral implications, not all acts are typologically moral. Those that are, I suggest, (...)
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  18. Philip Blosser (1995). Scheler's Critique of Kant's Ethics: Continental Thought Series, V. 22. Ohio University Press.
    "My interest in [Max] Scheler's critique of Kant runs back nearly a decade.... The more I read of Scheler, the more I began to see the value of a project dealing with his critique of Kant in _Der Formalismus in der Ethik und die Materiale Wetethik_, which would possess the virtue of focusing in a single project three important strands of philosophical interest: phenomenology, Kantianism, and ethics.... "The study is divided into six chapters and two appendices. Each of the chapters (...)
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  19. Philip Blosser (1995). Scheler's Critique of Kant's Ethics.
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  20. Philip Blosser (1987). Moral and Nonmoral Values: A Problem in Scheler's Ethics. Philosophy and Phenomenological Research 48 (1):139-143.
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  21. Philip Eugene Blosser (1985). Scheler's Alternative to Kant's Ethics. Dissertation, Duquesne University
    This study is devoted to an examination of Scheler's critique of Kant's formalist ethics and to his proposal of a non-formalist alternative. Scheler rejects as groundless Kant's constructivistic hypothesis that the only lawfulness in moral experience is that conferred by the rational subject upon an otherwise unordered chaos of affectivity. Rather, Scheler finds an ordering principle given within moral experience itself and recommends a phenomenological ethics grounded in the a priori interconnections of values. Kantian distinctions between "formal" and "material," "rational" (...)
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  22. Karen Maureen Boland, For the Love of a Barking Lady: An Exploration of Mental Illness in the Light of Max Scheler's "Invisible Person".
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  23. B. Bosanquet (1914). SCHELER, M. -Zur Phenomenologie Und Theorie der Sympathiegefühle. [REVIEW] Mind 23:301.
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  24. Franco Bosio (1992). Max Scheler. Il coraggio della verità. Idee 20:109-111.
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  25. L. Broeckx (1981). De epistemologische implicaties Van schelers waardeleer. Tijdschrift Voor Filosofie 43 (4):699 - 729.
    L'article se propose d'être une nouvelle approche dynamique de l'évolution fondamentale de la pensée schélerienne. Partant de l'analyse d'un des textes majeurs de l'éthique, à savoir Der Formalismus in der Ethik und die matenale Wertethik, l'auteur met en évidence l'unité intérieure du projet philosophique de Scheler. En transcendant le formalisme de la raison pratique selon Kant, Scheler se vit obligé d'épouser la méthode phénoménologique de E. Husserl. Il ne se complaît pourtant pas dans la seule intuition a priori de valeurs (...)
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  26. Martin Buber (1945). The Philosophical Anthropology of Max Scheler. Philosophy and Phenomenological Research 6 (2):307-321.
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  27. Tom Buford (2006). Persons in the Tradition of Boston Personalism. Journal of Speculative Philosophy 20 (3):214-218.
    : Boston Personalism began with Borden Parker Bowne at Boston University in the late nineteenth century and was developed and enriched by Bowne's student, Edgar Sheffield Brightman, and by Brightman's student, Peter Anthony Bertocci. Philosophers working in the Boston Personalist tradition wrote in the major areas of philosophy, but mostly in metaphysics, epistemology, ethics, and philosophy of religion. Their thinking was animated by the insight that personal categories must be taken seriously by anyone attempting to develop an adequate philosophy. At (...)
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  28. J. D. C. (1973). On the Eternal in Man. Review of Metaphysics 27 (1):157-158.
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  29. David Cartwright (1981). Scheler's Criticisms. Schopenhauer Jahrbuch:144-152.
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  30. Marcelo Chaparro Veas (2014). Ordo Amoris Como Determinante Del Amor y Odio En Max Scheler. Veritas 31:51-71.
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  31. Jan Cieciuch (2011). Integration of Schwartz's Value Theory and Scheler's Concept of Value in Research on the Development of the Structure of Values During Adolescence. Polish Psychological Bulletin 42 (4):205-214.
    Integration of Schwartz's value theory and Scheler's concept of value in research on the development of the structure of values during adolescence A proposal is presented in the article of integrating Schwartz's circular model of values with Scheler's concept of values. The main research goals were: 1) empirical verification of the attempt to include the values of Scheler into the circle of Schwartz's values; 2) use of the concept and measurement of Scheler's values to describe the development of the value (...)
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  32. Mary Evelyn Clarke (1934). The Contribution of Max Scheler to the Philosophy of Religion. Philosophical Review 43 (6):577-597.
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  33. Mary Evelyn Clarke (1933). A Phenomenological System of Ethics (II). Philosophy 8 (29):52 - 65.
    The manner in which the phenomenological method has been applied to the data of ethics by Max Scheler, and his resulting criticisms of the formalism of classical theories of an absolute good and the subjectivity and relativity of the opposing “content theories,” have been discussed in a previous article. It is the purpose of the present paper to present Scheler’s claim to have resolved this dilemma in ethics by laying bare a structure of value too often obscured by the series (...)
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  34. Peter J. Colosi (2009). John Paul II and Max Scheler on the Meaning of Suffering. Logos 12 (3).
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  35. George E. Commenator (1970). The Phenomenology of Love in Max Scheler. Dissertation, Boston College
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  36. R. H. A. Corbey (1993). Review of the Book Schriften Aus Dem Nachlass (Bd. 4: Philosophie Und Geschichte), M. Scheler, 1990, 3416019539. [REVIEW] Tijdschrift Voor Filosofie 55:353-354.
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  37. A. Corradini (1983). Essence and Value on the Structure of Consciousness in Scheler, Max. 2. Verifiche: Rivista Trimestrale di Scienze Umane 12 (4):411-457.
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  38. A. Corradini (1983). Essence and Value, the Structure of Consciousness in Scheler, Max. 1. Verifiche: Rivista Trimestrale di Scienze Umane 12 (2-3):157-182.
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  39. Ines Crispini (1988). Scheler e la filosofia trascendentale Kantiana. Idee 7:157-165.
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  40. Philip John Cronce (2003). Max Scheler's Typology of the Model Person: A Critique of Societal Role Models. Dissertation, Depaul University
    An examination of Max Scheler's theory of the model person from the perspective of his ethical personalism and value theory. The resulting typology of the model person understands ethical obligation to be personal and not necessarily formal with its radical reinterpretation of the Kantian conception of the apriori. Role models and societal leaders are found to be derivative axiological phenomenon incapable of providing moral guidance consonant with the rhetoric they employ or that is bestowed upon them by their followers.
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  41. John F. Crosby (1998). The Individuality of Human Persons: A Study in the Ethical Personalism of Max Scheler. Review of Metaphysics 52 (1):21 - 50.
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  42. Stanley B. Cunningham (1966). Max Scheler. A Concise Introduction Into the World of a Great Thinker. By Manfred S. Frings. Pittsburgh: Duquesne University Press. 1965. Pp. 223. $6.50. [REVIEW] Dialogue 5 (3):450-452.
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  43. G. Cusinato (1995). The Theory of the Impotence of the Mind (Ohnmacht) and the Problem of Dualism in the Late Works of Scheler, Max. Verifiche: Rivista Trimestrale di Scienze Umane 24 (1-2):65-100.
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  44. Guido Cusinato (2011). Orientamento al benee trascendenza dal sé: Il problema dell'oggettivitá dei valori in Max Scheler. Verifiche: Rivista Trimestrale di Scienze Umane 40 (4):39-62.
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  45. Guido Cusinato (1995). La tesi dell'impotenza dello spirito e il problema del dualismo nell'ultimo Scheler. Verifiche: Rivista Trimestrale di Scienze Umane 24 (1):65-100.
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  46. Guido Cusinato, Roberta De Monticelli & Matthias Schlossberger (2012). Essenza e forme della simpatia di Max Scheler. Iride: Filosofia e Discussione Pubblica 25 (1):155-186.
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  47. J. Cutting (2011). Max Scheler's Metaphysics. Appraisal 8 (3).
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  48. Michael Joseph Czopek (1981). Max Scheler's Problem of Religion: A Critical Exposition. Dissertation, Depaul University
    Max Scheler was a thinker recognized as having the talent of discovering the essence of something happening in the present and projecting onto the future; a man ahead of his time. It is with this in mind that the present dissertation explores, explains, and evaluates Scheler's philosophy of religion as contained in his early philosophy, and principally as stated in his essay, "Problems of Religion." These early writings of Scheler have value and form a consistent "philosophy" by themselves without going (...)
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  49. C. D'Amico (2000). The'Meta-Antropolgia', the Last Unfinished Project of Max Scheler. Filosofia 51 (3):329-351.
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  50. Helmut Dahm (1975). Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation: A Contribution to the History of Phenomenology. Reidel.
    THE IDEA OF PHILOSOPHY The duality of human life and consciousness is the actual ground* of all reflection and philosophy. Man finds in himself the feeling ...
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