The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.

I offer an analysis of the notion of violence one of whose consequences may be that violence might be moral under some circumstances.

Luther, A. R. The articulated unity of being in Scheler's phenomenology : basic drive and spirit.--Funk, R. L. Thought, values, and action.--Emad, P. Person, death, and world.--Smith, F. J. Peace and pacifism.--Scheler, M. Metaphysics and art.--Scheler, M. The meaning of suffering.

Evil is a noticeably absent concept in modern and contemporary literature. The author protrays Scheler’s approach to the question of evil as that which has existence only in or on the substrate of person. Furthermore, this “dis-value” of evil, like the person, is a phenomeon of temporality.

I offer an analysis of the notion of violence one of whose consequences may be that violence might be moral under some circumstances.

The central theme is a hitherto unknown explanation of the “temporality” of the person as proposed by the late Max Scheler. The first part deals with the meaning of “absolute time” in general. The second part shows how the temporality of the person is to be seen as “absolute” time on the basis of two opposing principles in man: the “life-center” or impulsion, and “mind” which, without the former, remains powerless, but conjoined with it “become” personal in absolute time.