Peter Spader has written a magisterial study on Max Scheler, one of phenomenology’s earliest and greatest figures, whose theory of ethical personalism has become a major voice in the formulation of phenomenological ethics today. Spader follows Scheler’s use of the classic phenomenological approach, by means of which he presented a fresh view of values, feelings, and the person, and thereby staked out a new approach in ethics. Spader recreates the logic of Scheler’s quest, revealing the basis of his thought and (...) the reasons for his dramatic changes of direction. This remarkable study provides a framework that allows us to understand Scheler’s insights in the context of their dynamic evolution of his thought. It corrects imbalances in the presentation of his ideas and defends Scheler against key misunderstandings and criticisms. In short, Spader’s work continues the process of developing Scheler’s pioneering theory of ethical personalism. (shrink)

It is the goal of this essay to challenge the belief that one never transcends language — that all one knows, indeed all one can meaningfully experience, is defined within language. My challenge lies not in words, but in the use of words to evoke what is beyond language and to invite a lived experience of it. If one accepts this use of language as not only possible, but primary, we ultimately see meaning not within language, but through it. Under (...) the 'rule of evocation' language need not in any way within itself express, reproduce, re-present, or capture what it evokes. It need simply evoke it, and such an evocation is not a re-presentation in language of what is evoked. It is a presentation of the thing itself. (shrink)

Dialogue between philosophers rooted in different "movements" can be a difficult undertaking. The technical language which provides both precision and ease of communication within one's own group now becomes a formidable barrier, and so does the desire to "educate" those in the other group concerning their errors. What may be worse, one can overcome these barriers only to adopt the belief that both approaches are fundamentally doing the "same thing." Then the encounter becomes simply a search for mutually self-gratifying similarities.

This book is bold and refreshing. It is bold in its defense of the idea that the entire cosmos is personal and moral, and thus our home; it is refreshing in its direct use of phenomenological description to support this thesis.