Non Formal Ethics Of Values As Framework Of Sociology Of Community In Max Scheler

Previous studies on Max Scheler’s philosophy have either exclusively discussed his moral philosophy or his social philosophy. The present project explicates the link between Scheler’s non-formal ethics of values and sociology by showing how the former serves as framework for the latter. To realize that, this study adapts the qualitative-historical method using Scheler’s main texts, Formalism in Ethics and Non-Formal Ethics of Values: A New Attempt toward the Foundation of an Ethical Personalism and Problems of a Sociology of Knowledge as well as his related works, analyzing them through the methodological hermeneutics as analytic framework. The results of the analysis show that Scheler’s phenomenological ethics goes beyond the generally teleological ethics of the classical period, and predominantly deontological ethics of the modern time. Whereas the ancient-medieval finds its moral life in following the natural moral law, and the modern, in the obedience to the categorical imperative of duty, fundamental in Scheler’s ethics is the operation of the logic of the heart. This logic brings about the reality of the person who is the center of valuation and moral action. It is also through the heart that values become accessible. For Scheler, values are a priori, immutable, and hierarchically arranged. They are variedly expressed by and actualized in a person who is primarily considered as a loving being. With the variations to values come the ideal persons, and the extent of their knowledge as well as their possible inversion called ressentiment. In social life, sociology investigates this extent of application of values. In particular, Scheler’s phenomenological sociology penetrates into the ethos and logos of community, exploring its sympathetic, intersubjective relations i.e., the co-feelings, co-experiences. Such a phenomenological sociology aims at a synthesis of Eastern and Western tendencies, and projects a World-Age of Adjustment. Arguably, non-formal ethics of values is the conceptual framework for sociology to proceed.

This volume presents the theory of culture of the Russian‐born German Jewish social philosopher David Koigen (1879–1933). Heir to Hermann Cohen’s neo‐Kantian interpretation of Judaism, he transforms the religion of reason into an ethical Intimitätsreligion. He draws upon a great variety of intellectual currents, among them, Max Scheler’s philosophy of values, the historical sociology of Max Weber, the sociology of religion of Émile Durkheim, Ernst Troeltsch and Georg Simmel and American pragmatism. Influenced by his personal experience of marginality in German academia yet the same time unconstrained by the dictates of the German Jewish discourse, Koigen shapes these theoretical strands into an original argument which unfolds along two trajectories: theodicy of culture and ethos. Distinguished from ethics, ethos identifies the non-formal factors that foster a group’s sense of collective identity as it adapts to continuous change. From a Jewish perspective, ethos is grounded in the biblical covenant as the paradigm of a social contract and corporate liability. Although the normative content of the covenantal ethos is subject to gradual secularization, its metaphysical and existential assumptions, Koigen argues, continue to inform Jewish self-understanding. The concept of ethos identifies the dialectic of tradition as it shapes Jewish religious consciousness, and, in turn, is shaped by the evolving cultural and axiological sensibilities. In consonance, Jewish identity cannot be reduced to ethnicity or a purely secular culture. Urban develops these fragmentary and inchoate theories into a sociology of religious knowledge and suggests to read Koigen not just as a Jewish sociologist but as the first sociologist of Judaism who proposes to overcome the dogmatic anti-metaphysical stance of European sociology.

A new edition of the bestselling classic – published with a special introduction to mark its 10th anniversary This pioneering account sets out to understand the structure of the human brain – the place where mind meets matter. Until recently, the left hemisphere of our brain has been seen as the ‘rational’ side, the superior partner to the right. But is this distinction true? Drawing on a vast body of experimental research, Iain McGilchrist argues while our left brain makes for a wonderful servant, it is a very poor master. As he shows, it is the right side which is the more reliable and insightful. Without it, our world would be mechanistic – stripped of depth, colour and value.

Included are essays in epistemology, metaphysics, and philosophical psychology by one of the most important twentieth-century continental philosophers.

Max Scheler (1874-1928) decisively influenced German philosophy in the period after the First World War, a time of upheaval and new beginnings. Without him, the problems of German philosophy today, and its attempts to solve them would be quite inconceivable. What was new in his philosophy was that he used phenomenology to investigate spiritual realities. The subject of On the Eternal in Man is the divine and its reality, the originality and non-derivation of religious experience. Scheler shows the characteristic quality of that which is religious. It is a particular essence that cannot be reduced to anything else. It is a sphere that belongs essentially to humankind; without it we would not be human. If genuine fulfillment is denied it, substitutes come into being. This religious sphere is the most essential, decisive one. It determines man's basic attitude towards reality and in a sense the color, extent and position of all the other human domains in life. It forms the basis for various views about life and thought. Scheler was emphatically an intuitive philosopher. In Scheler's work the break between being as the almighty but blind rage and value as the knowing but powerless spirit-has become complete, and makes of each human a split being. Personal experiences may be reflected here. The development of Scheler's work as a whole was highly dependent on his personal experiences. It is this that gives Scheler's work its liveliness and its validity.

A watershed event in the field of sociology, this text introduced “a major breakthrough in the sociology of knowledge and sociological theory generally” (George Simpson, American Sociological Review). In this seminal book, Peter L. Berger and Thomas Luckmann examine how knowledge forms and how it is preserved and altered within a society. Unlike earlier theorists and philosophers, Berger and Luckmann go beyond intellectual history and focus on commonsense, everyday knowledge—the proverbs, morals, values, and beliefs shared among ordinary people. When first published in 1966, this systematic, theoretical treatise introduced the term social construction,effectively creating a new thought and transforming Western philosophy.

The Endurance of Family Businesses is a collection of essays offering an overview of the importance and resilience of family-controlled large businesses. Much of economic and business history research neglects family businesses, considering them an inefficient form of business organization. These essays discuss the strengths of family businesses: the ways family firms have managed, financed and governed their corporations, as well as the way in which they structure their relationship with the external environment, from the government to the company's stakeholders. Family businesses have learned new ways of organizing their resources and using their accumulated know-how for new markets and institutional environments. This volume combines the expertise of well-known scholars who specialize in business history, economic history, management and consulting, to provide an interdisciplinary perspective on family businesses. Contributors provide a global view by taking into account Asian, American and European experiences.

In this book Axel Honneth re-examines arguments put forward by Hegel and claims that the 'struggle for recognition' should be at the centre of social conflicts.

This book provides a framework for phenomenological axiology. It offers a novel account of the existence and nature of values as they appear in conscious experience. By building on previous approaches, including those of Edmund Husserl, Max Scheler, and Nicolai Hartmann, the author develops a unique account of what values really are. After explicating and defending this account, he applies it to several of the most difficult questions in axiology: for example, how our experiences of value can differ from those of others without reducing values to subjective judgments or how the values we experience are connected to the volitional acts that they inspire. This provides satisfactory answers to certain fundamental questions concerning the basic structure of value-experiences. Accordingly, this book represents a novel step forward in phenomenological axiology. Towards a Phenomenology of Values will be of interest to scholars and advanced students working in phenomenology and value theory.