Max Scheler | |
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| Born | Max Ferdinand Scheler (1874-08-22)22 August 1874 Munich, Kingdom of Bavaria, German Empire |
| Died | 19 May 1928(1928-05-19) (aged 53) Frankfurt am Main, Hesse-Nassau, Prussia, Germany |
| Education | |
| Alma mater | University of Munich University of Berlin University of Jena |
| Philosophical work | |
| Era | 20th-century philosophy |
| Region | Western philosophy |
| School | Phenomenology Munich phenomenology Ethical personalism |
| Institutions | University of Jena |
| Doctoral students | Hendrik G. Stoker |
| Main interests | History of ideas,value theory,ethics,philosophical anthropology,consciousness studies,sociology of knowledge,philosophy of religion |
| Notable ideas | Value-ethics,Ressentiment,ethical personalism,ordo amoris |
Max Ferdinand Scheler (German:[ˈʃeːlɐ]; 22 August 1874 – 19 May 1928) was a Germanphilosopher known for his work inphenomenology,ethics, andphilosophical anthropology. Considered in his lifetime one of the most prominent German philosophers,[1] Scheler developed thephilosophical method ofEdmund Husserl, the founder of phenomenology.
After Scheler's death in 1928,Martin Heidegger affirmed, withOrtega y Gasset, that all philosophers of the century were indebted to Scheler and praised him as "the strongest philosophical force in modern Germany, nay, in contemporary Europe and incontemporary philosophy as such."[2]
Max Scheler was born inMunich, Germany, on 22 August 1874, to a well-respected orthodox Jewish family:[1] hisCatholic father had converted to Judaism in order to marry his mother. He had "a rather typical late nineteenth century upbringing in a Jewish household bent on assimilation and agnosticism."[3] He converted to Catholic Christianity in 1901.[4]
Scheler began his university studies as a medical student at theUniversity of Munich; he then transferred to theUniversity of Berlin where he abandoned medicine in favor of philosophy andsociology, studying underWilhelm Dilthey,Carl Stumpf andGeorg Simmel. He moved to theUniversity of Jena in 1896 where he studied underRudolf Eucken, at that time a very popular philosopher who went on to win theNobel Prize in Literature in 1908. (Eucken corresponded withWilliam James, a noted proponent ofphilosophical pragmatism, and throughout his life, Scheler entertained a strong interest in pragmatism.) It was at Jena that Scheler completed his doctorate and hishabilitation and began his professional life as a teacher. His doctoral thesis, completed in 1897, was entitledBeiträge zur Feststellung der Beziehungen zwischen den logischen und ethischen Prinzipien (Contribution to establishing the relationships between logical and ethical principles). In 1898 he made a trip to Heidelberg and metMax Weber, who also had a significant impact on his thought. He earned hishabilitation in 1899 with a thesis entitledDie transzendentale und die psychologische Methode (The transcendental and the psychological method) directed by Eucken. He became a lecturer (Privatdozent) at the University of Jena in 1901.[1]
When his first marriage, to Amalie von Dewitz,[5][6] ended in divorce, Scheler married Märit Furtwängler in 1912, who was the sister of the noted conductorWilhelm Furtwängler. Scheler's son by his first wife, Wolf Scheler, became troublesome after the divorce, often stealing from his father, and in 1923, after Wolf had tried to force him to pay for a prostitute, Scheler sent him to his former studentKurt Schneider, a psychiatrist, for diagnosis. Schneider diagnosed Wolf as not being mentally ill, but apsychopath, using two diagnostic categories (Gemütlos andHaltlos) essentially equivalent to today's "antisocial personality disorder".[7]
After 1921 he disassociated himself in public from Catholic teaching and even from theJudeo-Christian-Islamic God,[8][9] committing himself topantheism andphilosophical anthropology.[10]
Scheler had developed the habit of smoking between sixty and eighty cigarettes a day which contributed to a series of heart attacks throughout 1928, forcing him to cancel any travel plans. On May 19, 1928, he died in a Frankfurt hospital due to complications from a severe heart attack.[11]
When the editors ofGeisteswissenschaften invited Scheler (about 1913/14) to write on the then developing philosophical method of phenomenology, Scheler indicated that the phenomenological movement was not defined by universally accepted theses but by a "common bearing and attitude toward philosophical problems."[12] Scheler disagrees withHusserl that phenomenology is a method of strict phenomenological reduction, but rather "an attitude of spiritual seeing … something which otherwise remains hidden …."[12] Calling phenomenology a method fails to take seriously the phenomenological domain of original experience: the givenness of phenomenological facts (essences or values asa priori) "before they have been fixed bylogic,"[12] and prior to assuming a set of criteria or symbols, as is the case in the natural and human sciences as well as other (modern) philosophies which tailor their methods to those of the sciences.
Rather, that which is given in phenomenology "is given only in the seeing and experiencing act itself." The essences are never given to an 'outside' observer without direct contact with a specific domain of experience. Phenomenology is an engagement of phenomena, while simultaneously a waiting for its self-givenness; it is not a methodical procedure of observation as if its object is stationary. Thus, the particular attitude (Geisteshaltung, lit. "disposition of the spirit" or "spiritual posture") of the philosopher is crucial for the disclosure, or seeing, of phenomenological facts. This attitude is fundamentally a moral one, where the strength of philosophical inquiry rests upon the basis oflove. Scheler describes the essence of philosophical thinking as "a love-determined movement of the inmost personal self of a finite being toward participation in the essential reality of all possibles."[13]
The movement and act oflove is important for philosophy for two reasons: (1) If philosophy, as Scheler describes it, hearkening back to thePlatonic tradition, is a participation in a "primal essence of all essences" (Urwesen), it follows that for this participation to be achieved one must incorporate within oneself the content or essential characteristic of the primal essence.[14] For Scheler, such a primal essence is most characterized according to love, thus the way to achieve the most direct and intimate participation is precisely to share in the movement of love. It is important to mention, however, that this primal essence is not an objectifiable entity whose possible correlate is knowledge; thus, even if philosophy is always concerned with knowing, as Scheler would concur, nevertheless, reason itself is not the proper participative faculty by which the greatest level of knowing is achieved. Only when reason and logic have behind them the movement of love and the proper moral preconditions can one achieve philosophical knowledge.[15] (2) Love is likewise important insofar as its essence is the condition for the possibility of the givenness of value-objects and especially the givenness of an object in terms of its highest possible value. Love is the movement which "brings about the continuous emergence of ever-higher value in the object--just as if it was streaming out from the object of its own accord, without any sort of exertion...on the part of the lover. ...true love opens our spiritual eyes to ever-higher values in the object loved."[16] Hatred, on the other hand, is the closing off of oneself or closing one's eyes to the world of values. It is in the latter context that value-inversions or devaluations become prevalent, and are sometimes solidified as proper in societies. Furthermore, by calling love a movement, Scheler hopes to dispel the interpretation that love and hate are only reactions to felt values rather than the very ground for the possibility of value-givenness (or value-concealment). Scheler writes, "Love and hate are acts in which the value-realm accessible to the feelings of a being...is eitherextended ornarrowed."[17]
Values and their corresponding disvalues are ranked according to their essential interconnections as follows:
Further essential interconnections apply with respect to a value's (disvalue's) existence or non-existence:
And with respect to values of good and evil:
Goodness, however, is not simply "attached" to an act of willing, but originates ultimately within the disposition (Gesinnung) or "basic moral tenor" of the acting person. Accordingly:
Scheler planned to publish his major work in anthropology in 1929, but the completion of such a project was curtailed by his premature death in 1928. Some fragments of such work have been published inNachlass.[20] In 1924,Man and History (Mensch und Geschichte), Scheler gave some preliminary statements on the range and goal ofphilosophical anthropology.[21]
In this book, Scheler argues for atabula rasa of all the inherited prejudices from the three main traditions that have formulated an idea of man: religion, philosophy and science.[22][23] Scheler argues that it is not enough just to reject such traditions, as didNietzsche with theJudeo-Christian religion by saying that "God is dead"; these traditions have impregnated all parts of our culture, and therefore still determine a great deal of the way of thinking even of those that don't believe in theChristian God.[24]
{{cite book}}: CS1 maint: others (link) 144 pages. (German title:Philosophische Weltanschauung.){{cite book}}: CS1 maint: others (link) 480 pages.{{cite book}}: CS1 maint: others (link) 201 pages.ISBN 0-8052-0370-2.{{cite book}}: CS1 maint: others (link) 359 pages.ISBN 0-8101-0379-6.{{cite book}}: CS1 maint: others (link) 620 pages.ISBN 0-8101-0415-6. (Original German edition:Der Formalismus in der Ethik und die materiale Wertethik, 1913–16.){{cite book}}: CS1 maint: others (link) 239 pages.ISBN 0-7100-0302-1.{{cite book}}: CS1 maint: others (link) 201 pages.ISBN 90-247-3380-4.{{cite book}}: CS1 maint: others (link) 267 pages.ISBN 0-226-73671-7.{{cite book}}: CS1 maint: others (link) 79 pages.ISBN 978-0-8101-2529-2.{{cite book}}: CS1 maint: multiple names: authors list (link) 213 pages.ISBN 0-8199-0852-5. (Original Dutch title:Max Scheler: De man en zijn werk)
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