मैक्स शेलर
हम मूल्यों को सीधे भावना से ग्रहण करते हैं, सुखद से पवित्र तक के क्रम में – और मनुष्य वह प्राणी है जो संसार के प्रति खुला है।
पृष्ठभूमि
कांट के रूपवाद के विरुद्ध मूल्यों की एक सारभूत नीति; हेल्मुट प्लेस्नर के साथ दार्शनिक मानवशास्त्र के संस्थापक।
मुख्य विचार
- मूल्यों की सारभूत नीति
- प्रकृति में मनुष्य का स्थान
प्रभाव
जिनसे प्रभावित 3
ऑगस्टीन
जिनसे प्रभावित
Scheler took from Augustine the primacy of love over knowledge and the ordo amoris structuring a person’s values (‘Liebe und Erkenntnis’, 1915; ‘Ordo amoris’, publ. 1933). M. Scheler, “Liebe und Erkenntnis” (1915); “Ordo amoris” (written c. 1916; publ. 1933); SEP “Max Scheler”
साक्ष्य: AI मसौदा
ऑगस्टीन › 354–430
फ़्रीडरिश नीत्शे
जिनसे प्रभावित
Scheler took over Nietzsche’s ressentiment but denied that Christian love springs from it, finding it instead in modern humanitarian morality (‘Über Ressentiment und moralisches Werturteil’, 1912). M. Scheler, “Über Ressentiment und moralisches Werturteil” (1912); “Das Ressentiment im Aufbau der Moralen”, in Vom Umsturz der Werte (1915); SEP “Max Scheler”
साक्ष्य: AI मसौदा
फ़्रीडरिश नीत्शे › 1844–1900
एडमुंड हुसल
जिनसे प्रभावित ✓
Scheler, who met Husserl in 1901, applied the phenomenological intuition of essences to values in a material ethics of value (Der Formalismus in der Ethik, 1913–16). M. Scheler, Der Formalismus in der Ethik und die materiale Wertethik (1913–16), in Jahrbuch für Philosophie und phänomenologische Forschung; SEP “Max Scheler”
एडमुंड हुसल › 1859–1938
जिन्हें प्रभावित किया 3
एडिथ श्टाइन
जिन्हें प्रभावित किया
Stein heard Scheler in Göttingen and discussed his theory of the perception of other minds, partly critically, in her dissertation On the Problem of Empathy (1917). E. Stein, Zum Problem der Einfühlung (1917); Aus dem Leben einer jüdischen Familie (written 1933–35; publ. 1965); SEP “Edith Stein”
साक्ष्य: AI मसौदा
एडिथ श्टाइन › 1891–1942
कार्ल मानहाइम
जिन्हें प्रभावित किया
Mannheim answered Scheler’s essays on the sociology of knowledge (1924) but rejected his eternal essences for a dynamic, historically relative standard (‘Das Problem einer Soziologie des Wissens’, 1925). K. Mannheim, “Das Problem einer Soziologie des Wissens”, Archiv für Sozialwissenschaft und Sozialpolitik 53 (1925); M. Scheler (ed.), Versuche zu einer Soziologie des Wissens (1924); SEP “Max Scheler”
साक्ष्य: AI मसौदा
कार्ल मानहाइम › 1893–1947
मिखाइल बाख़्तिन
जिन्हें प्रभावित किया
In ‘Author and Hero in Aesthetic Activity’ (early 1920s; publ. 1979) Bakhtin drew on Scheler’s critique of empathy as fusion (1913) for the author’s outsideness. M. M. Bakhtin, “Author and Hero in Aesthetic Activity” (early 1920s; publ. 1979); M. Scheler, Zur Phänomenologie und Theorie der Sympathiegefühle (1913); Wesen und Formen der Sympathie (1923); B. Poole, “From phenomenology to dialogue”, in K. Hirschkop and D. Shepherd (eds.), Bakhtin and Cultural Theory (2nd ed., 2001)
साक्ष्य: AI मसौदा
मिखाइल बाख़्तिन › 1895–1975
आलोचना
जिनकी आलोचना की 1
इमानुएल कांट
जिनकी आलोचना की
Scheler rejected Kant’s formal ethics, holding that a priori values are given in feeling and ground a material ethics of value (Der Formalismus in der Ethik, 1913–16). M. Scheler, Der Formalismus in der Ethik und die materiale Wertethik (1913–16); SEP “Max Scheler”
साक्ष्य: AI मसौदा
इमानुएल कांट › 1724–1804
कृतियाँ
मूल्यों को महसूस किया जा सकता है – कांट की रूपवादी नीति के विरुद्ध।
मत
Scheler applied the phenomenological method to ethics, emotions and the human being. Against Kant’s formal ethics of duty he argued that values are not created by reason but given in feeling: we grasp them in an emotional intuition, much as we see colours. Values form an objective hierarchy, from the agreeable through vital and spiritual values to the holy. He also wrote influential studies on sympathy, love, shame and resentment, and helped found the sociology of knowledge. His late work on the place of the human being in the cosmos became a founding text of philosophical anthropology.
जीवन और संदर्भ
Scheler, born in Munich, came into contact with the phenomenological circles of Munich and Göttingen and became one of the movement’s most original figures. After a period of intense Catholic commitment he taught in Cologne from 1919, later turning away from the church. He died suddenly in 1928, shortly after accepting a chair in Frankfurt.
अन्य प्रमुख कृतियाँ
- On the Phenomenology and Theory of Sympathy (1913)
- Formalism in Ethics and Non-Formal Ethics of Values (1913–1916)
- On the Eternal in Man (1921)
- The Forms of Knowledge and Society (1926)
- The Human Place in the Cosmos (1928)
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