马克斯·舍勒
我们通过感受直接把握价值，价值有一个从愉快到神圣的秩序——而人是向世界开放的存在者。
定位
一种质料的价值伦理学，反对康德的形式主义；与赫尔穆特·普莱斯纳一同是哲学人类学的奠基者。
核心思想
- 质料的价值伦理学
- 《人在宇宙中的地位》
影响
受影响于 3
奥古斯丁
受其影响
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”
依据: AI 草稿
奥古斯丁 › 354–430
弗里德里希·尼采
受其影响
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”
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
埃德蒙德·胡塞尔
受其影响 ✓
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”
埃德蒙德·胡塞尔 › 1859–1938
影响了 3
艾迪特·施泰因
影响了
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”
依据: AI 草稿
艾迪特·施泰因 › 1891–1942
卡尔·曼海姆
影响了
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”
依据: AI 草稿
卡尔·曼海姆 › 1893–1947
米哈伊尔·巴赫金
影响了
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)
依据: AI 草稿
米哈伊尔·巴赫金 › 1895–1975
批评
批评了 1
伊曼努尔·康德
批评了
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”
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
作品
价值是可以被感受到的——反对康德的形式伦理学。
立场
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.
生平与背景
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.
其他主要作品
- 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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