The Nature Of Sympathy By Max Scheler Translated From The German By Peter Heath With A General Introd To Max Schelers Work By W Stark

The Nature of Sympathy explores, at different levels, the social emotions of fellow-feeling, the sense of identity, love and hatred, and traces their relationship to one another and to the values with which they are associated. Scheler criticizes other writers, from Adam Smith to Freud, who have argued that the sympathetic emotions derive from self-interested feelings or instincts. He reviews the evaluations of love and sympathy current in different historical periods and in different social and religious environments, and concludes by outlining a theory of fellow-feeling as the primary source of our knowledge of one another.A prolific writer and a stimulating thinker, Max Scheler ranks second only to Husserl as a leading member of the German phenomenological school. Scheler's work lies mostly in the fields of ethics, politics, sociology, and religion. He looked to the emotions, believing them capable, in their own quality, of revealing the nature of the objects, and more especially the values, to which they are in principle directed.

In spite of the steadily expanding concept of art in the Western world, art made in twentieth-century totalitarian regimes û notably Nazi Germany, fascist Italy and the communist East Bloc countries û is still to a surprising degree excluded from main stream art history and the exhibits of art museums. In contrast to earlier art made to promote princely or ecclesiastical power, this kind of visual culture seems to somehow not fulfill the category of 'true' art, instead being marginalised as propaganda for politically suspect regimes. Totalitarian Art and Modernity wants to modify this displacement, comparing totalitarian art with modernist and avant-garde movements; confronting their cultural and political embeddings; anti writing forth their common genealogies. Its eleven articles include topics as varied as: the concept of totalitarianism and totalitarian art, totalitarian exhibitions, monuments and architecture, forerunners of totalitarian art in romanticism and heroic realism, and diverse receptions of totalitarian art In democratic cultures.

This volume presents, for the first time in English, Husserl’s seminal 1923/24 lecture course First Philosophy (Erste Philosophie) together with a selection of material from the famous research manuscripts of the same time period. The lecture course is divided into two systematic, yet interrelated parts (“Critical History of Ideas” and “Theory of the Phenomenological Reduction”). It has long been recognized by scholars as among the most important of the many lecture courses he taught in his career. Indeed it was deemed as crucially important by Husserl himself, who composed it with a view toward eventual publication. It is unsurprising, then, that First Philosophy is the only lecture course that is consistently counted among his major works. In addition to furnishing valuable insights into Husserl’s understanding of the history of philosophy, First Philosophy is his most sustained treatment of the phenomenological reduction, the central concept of his philosophical methodology. The selection of supplemental texts expands on the topics treated in the lectures, but also add other themes from Husserl’s vast oeuvre. The manuscript material is especially worthwhile, because in it, Husserl offers candid self-criticisms of his publicly enunciated words, and also makes forays into areas of his philosophy that he was loath to publicize, lest his words be misunderstood. As Husserl’s position as a key contributor to contemporary thought has, with the passage of time, become increasingly clear, the demand for access to his writings in English has steadily grown. This translation strives to meet this demand by providing English-speaking readers access to this central Husserlian text. It will be of interest to scholars of Husserl’s work, non-specialists, and students of phenomenology.

Martin Heidegger cited him as "the most potent philosophical power ... in all of contemporary philosophy." Ortega y Gasset called him "the first man of genius, the Adam of the new Paradise." Writing at a crucial time in intellectual history, his influence has extended to persons as diverse as Dietrich von Hildebrand, Maurice Merleau-Ponty, Karol Wojtyla, Jurgen Habermas, Ernst Bloch, and members of the generation of thinkers that developed in the German universities during the Weimar years. Despite this far-reaching impact, the social theory and philosophy of Max Scheler have never been examined for the significance of their political thought. This book opens the possibility of deriving a contemporary political theory from Scheler's philosophy and social theory, based on his understanding of the person, the community, and the significant new directions these elements suggest. Standing at some distance from modern liberalism, conservatism, and Marxism, both in their bourgeois and Enlightenment varieties, Scheler's personalism has its roots in the rich admixture of life philosophy and phenomenology that gave rise to Martin Heidegger's early philosophy. It is a philosophical anthropology founded on Scheler's own realist phenomenology, sociology of knowledge, and non-formal ethics. The book considers Scheler's many works and includes translations and reviews of unpublished materials. It includes an extensive bibliography of primary and secondary name sources.