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Max Scheler: life, works and secondary literature

Max Scheler: life, works and secondary literature

by Guido Cusinato

Subtitle

Summary

The philosopher Max Scheler in the late twenties in a sketch of Otto Dix

1. Biography of Max Scheler (1874-1928)

1874 Max Scheler was born in Monaco on August 22 by Gottlieb Scheler originally religion Protestant and Sofie Fürther strict observance of Jewish young woman, full of charm but tyrannical. His father before he married Sofie Gottlieb joined the Jewish religion. Max Scheler receives an education that meets all the canons of the Jewish faith under the strict guidance of his maternal uncle, orthodox jew wealthy family.

1887 Birth of his sister Hermine.

1888 In contrast to the mother begins to show deep interest in the Catholic faith.

1892 Si appassiona alla lettura di Nietzsche.

1894 Durante il viaggio premio per il superamento della maturità liceale Scheler conosce e si mette assieme a Amèlie von Dewitz-Krebs. Questa, di sette anni più grande e con una bambina, viveva a Berlino ormai da tempo separata dal marito, medico morfinomane. Si iscrive a medicina all’Università di Monaco.

1895 Si trasferisce a Berlino dove inizialmente prosegue gli studi di medicina ma poi abbandona il progetto di diventare medico e si iscrive a filosofia. Frequenta le lezioni di Dilthey e Simmel.

1896 Si trasferisce a Jena per seguire Rudolf Eucken, interessato al problema del mondo dello spirito.

1897 Consegue il dottorato in filosofia a Jena presso Rudolf Eucken. I suoi punti di riferimento, oltre a Eucken, sono i neokantiani W. Windelband e H. Cohen. Husserl viene invece spesso criticato. Non è quindi corretto affermare che Scheler fu un allievo di Husserl: come noterà Scheler stesso, casomai fu Brentano a giocare un ruolo determinante nella sua formazione giovanile.

1899 Porta a compimento la sua conversione al cattolicesimo e riceve il baptism. Bride with religious ritual Amelie von Dewitz-Krebs and qualified as a teacher college.

1900 began teaching at the University of Jena.

1901 is fond of reading of Bergson, which in subsequent years will maintain a contact letter.

1902 First personal encounter with Husserl in Halle with whom he begins an activity of collaboration within the movement of German phenomenology.

1903 a deep depression following the suicide of her younger sister Hermine, caused by disagreements with his mother.

1905 Birth of son Wolfgang Heinrich, who in the late thirties will be killed by the Nazis in the concentration camp at Oranienburg.

In 1906 after a scandal caused by the jealousy of his wife - who first slaps, during a reception at the University of Jena, the widow of the publisher Diederichs (with whom he was Scheler by publishing the first translations di Bergson in tedesco) e poi, durante un viaggio a Berlino, minaccia con una pistola la moglie del professor Rudolf Euckens – viene licenziato dall’Università di Jena. Solo grazie al diretto intervento di Husserl riesce a trovare un posto all’Università di Monaco.

1907 Viene invitato sempre più frequentemente da Dietrich von Hildebrand a tenere conferenze al Circolo fenomenologico di Monaco, di cui fanno parte anche A. Pfänder, M. Geiger, J. Daubert.

1908 Si separa di fatto dalla moglie.

1910 under the inspiration of his wife and mother-in-law a tabloid newspaper published the news that Scheler has passed in the registers of a hotel one of his students for his wife. Following an investigation of the University of Monaco is dismissed and the certification is revoked by the subsequent ban on entry to university to lecture in university classrooms. He moved to Göttingen where he remained in contact with Husserl. His private workshops are followed with great interest also from E. Stein, R. Ingarten, and A. Koyré.

1911 "Circle of Göttingen, from left to right: Reinach, Neumann, Lipps, Scheler, Koyre, Hering, MS . Martius, Hamburger, Conrad, Huebener, v. Sybel, Clemens.

1912 Gets the annulment of his first marriage and married his student religious rite Märit Furtwängler, that when he met was the young girlfriend of Dietrich von Hildebrand. Will an important role in the conversion to Catholicism of that Dietrich von Hildebrand, Edith Stein and Peter Wust (See W. Mader, Scheler, Hamburg 1980, 46). The first version of the essay on resentment, in which the positions of Nietzsche will be reworked and rethought the Christian standpoint, which is why the sociologist Ernst Troeltsch called it the "Nietzsche Catholic."

Max Scheler in 1912

1913 With the release of the test on rehabilitation of virtue and the first part of Formalism in ethics and the ethics of material values suddenly assume a leading role in the international philosophical scene. From 1913 to 1927 (release date of Being and Time) is considered the most important German philosopher. Proposes an ethics of virtue-based rehabilitation to proceed to a radical rethinking of the concept of value. He says that the reception of values precedes and guides the perception and is not mediated by the intellect, that is not sensitive or through intuition or through intellectual intuition. At this stage, still influenced by Husserl's terminology, seems to propose the idea of an "emotional intuition of values", but that it is an ambiguous expression is shown by the fact that Scheler had given great importance to the various ethical distortion and illusion (also influenced by theories of perceptual illusions spread by the representatives of Gestaltpsychologie ) at the base eg. the phenomenon of resentment. The reception of the value and the differences in value, far from being apodictic Husserl, requires a complex process of aging hermeneutical training (Bildung ) and is practically inexhaustible. Gradually the Husserlian concept of evidence will result in the of Selbstgegebenheit . The fight against relativism and affirming the objectivity of value and hierarchy of values is not earned by Scheler in apoditticità (which would lead immediately to the "tyranny of values ") but through the discovery 's ordo amoris : Each person interpreting in a different way and the only absolute hierarchy of values betrays his ontological point of view. Scheler seeks to overcome relativism and absolutism, quoting the Indian legend that a group of essays was asked how it was done blind an elephant: each of them gave an answer different depending on the part of the elephant which had touched. Just as the intentional object value is independent of the Act that captures it. In this perspective it is necessary to question the traditional concepts of value: it is one that identifies with the good (for this to criticize the ethics of the goods as Kant does not justify the disregard the value that is manifested in the asset) , is the one that identifies him with the end (the ethics of view ignores the fact that the goals as such are never either good or bad). The value is not an attribute but rather is characterized as a "diaphragm " able to adjust the aperture to experience: the higher the value the greater the extent of that opening. And 'the height of the time value to be objective and absolute hierarchy of values. The ethical moment comes not from the choice of a particular good or an end in itself, a choice that often has a purely subjective and relative, but by choosing good or end which reflects the value that allows you to open more. The ethical value is positive if I can relate to the higher value, negative if I constantly saying on the lowest.

1914 actively supports going to war in Germany, but after the first month di guerra compie una profonda autocritica.

1915 Si trasferisce a Berlino dove stringe amicizia con Martin Buber e Werner Sombart.

1916 Conquistato dalla figura di papa Benedetto XV (fin dall'inizio avverso ai vari nazionalismi e critico nei confronti della guerra, che definerà «suicidio dell'Europa civile»), decide di impegnarsi attivamente nell'associazionismo cattolico tedesco. Pubblica la seconda parte del Formalismo in cui sviluppa una fenomenologia della corporeità e una ontologia della persona incentrata implementation of ' act.

1917 output of the test Repentance and revival. In essence an explicit philosophy phenomenological reduction focused on the Platonic concept of wonder and Understanding as the transformation of the concrete existential style.

1918 End of war and outbreak of revolution in Germany. In November, the resignation of the Kaiser and the proclamation of the Republic. In this atmosphere of deep Scheler disorientation becomes unexpectedly brilliant cultural landmark of the German Catholic world. Along with the influential Catholic politician Matthias Erzberger collects the invitation of Pope Benedict XV face to heal the wounds of war that still divides the various Catholic circles in Europe and engages in an intense diplomatic activity as representative of the new German government.

1919 is restored to teaching, he obtained the chair of philosophy and appointed director of the Institute of Philosophy, University of Cologne. Proposes a Catholic-inspired liberal open to ecumenical and critical comparison against nationalism, but at the same time committed to reaffirming the centrality of values against all forms of ethical relativism .

1921 is actively committed to a revival of Catholic philosophy in Europe of the idea of "repentance" and released the 'Eternal humans, but is welcomed in German Catholic world with critical reviews rather . His friend Matthias Erberger, finance minister and leader of the left of the Catholic party, was gradually marginalized by the Catholic Centre Party, forced the resignation as a minister and later assassinated by right-wing extremists.

1922 His friend Walther Rathenau (jew famous intellectual, industrial first peak of pre-war Germany and President of AEG and after the war, Foreign Minister of the Weimar Republic) was assassinated by extremists on the right immediately after the signing of the Treaty of Rapallo with the Soviet Union. These two deaths mark the demise of the reform project of Scheler and its isolation from the political world. Moreover, the impression held by Pope Pius XI against Benedict XV, who were very close, the further away from the Catholic church. is overwhelmed by Schelling and by Harnack's book on Marcion. Essence and forms of public sympathy . In this text Scheler states that the act of loving is never addressed in the abstract value, eg. beauty, goodness or justice in itself, but always and only to a single real person who embodies that value (the person is the bearer of value). Also we do not like a particular person for its factual given us as objectively present but for that particular existential effort to realize that characterizes his unique individuality and unique. This is the core dynamic and creative, from which spring acts and qualities of that person, but that remains with respect to these perennially inexhaustible, which is loved. This does not prevent the act of loving we can co-existential being able to perform this effort maybe to catch before the beloved and best opportunities for achieving higher. It follows that the act of loving solidarity has an essentially in the sense that each person is responsible not only against himself but also against the realization of who she loves. There metaphysics is indeed a shared responsibility of each against the co-construction of all the others, so that according to Scheler, even Malvaglio is that as a result of not being loved in its essential core.

1923 The expulsion by the Catholic Church becomes official. Divorce by Marit Furtwängler, which however will maintain frequent contact for the rest of life. a friendship with Wertheimer, Viktor von Weizs Acker, FJJ Buytendijk.

1924 Sposa la sua allieva Maria Scheu. Pubblica Sociologia del sapere. Riesce a far chiamare all’Università di Colonia l’amico Nicolai Hartmann. Prime formulazioni esplicite della tesi dell' impotenza dello spirito (che tuttavia non implica l'impotenza di Dio). Distingue fra spirito e persona.

1925 Gravi contrasti con l’università di Colonia, che gli nega fondi per la ricerca e il permesso di tenere un ciclo di conferenze in Giappone e negli Stati Uniti. Cerca invano di ottenere il trasferimento all'Università di Francoforte. Le sue lezioni philosophical anthropology are being followed with great interest by Plessner and Gehlen.

1926 Public Knowledge and work. Explicit a form of theism based creatio continua and the theory of rebus cum idea that leads to the thesis of God in the making. Various writings and lectures on the political situation of the Weimar Republic in which he proposes a radical renewal of the old ruling class and indicates the path of confrontation with Germany. New criticism of racist theories and decided to dictatorial tendencies of the left and right. Deterioration of health.

1927 comes out on a journal Man's position in the cosmos . the conference on ' Ausgleich denunciation of abuses of a populist democracy unable to cope with the problem of shaping public opinion and the new elites. Develops a metaphysics that, in the wake of last Schelling conceives reality, the orbit of an electron to man, as an interpenetration between Geist Drang and at different levels of complexity corresponding to the hierarchy of values and characterized by an increasing degree of openness to the world. This perspective has been largely interpreted from Cassirer, in the sense of a substantial dualism in which the spirit is contrasted with hostility to life (for a critique of this interpretation cf. dualism). It offers an alternative to ' Nietzsche's Übermensch the concept of Allmensch . Several heated arguments with Heidegger.

1928 Gets the transfer to the University of Frankfurt. It comes in separate edition Man's position in the cosmos Idealism and Realism. died following a heart attack on

May 19 in Frankfurt. Born the son of Max Scheler Georg

The second son of Max Scheler in Germany will become a famous photographer

Exit the text of the 1929 conference The man in the era of harmonization . Maria Scheler to Heidegger sends an important collection of posthumous works of her husband, seeking his rest for the publication.

1933 Faced with the persistent refusal of Heidegger in some way to support the publication of a posthumous collection of writings of her husband, Maria Scheler is forced to print at its own expense, a first collection of Inedit, including written as fundamental Ordo amoris (on the case there is a collection of letters by Maria Scheler and Heidegger in the archive of Stabi of Munich). Then the Nazis ban the publication or reprinting of other works of Scheler, that it was still a Jewish mother.

1944-45 Part of Nachlass of Scheler is destroyed in a bombing.

1954 Maria Scheler begins publication of Scheler's Gesammelte Werke in an atmosphere of complete exclusion from the German academic world.

1969 Death of Maria Scheler, Nachlass transfer Scheler of the Staatsbibliothek of Monaco. M. Frings was forced to continue in the U.S. edition of the Gesammelte Werke without any funding from the German academic world.

1993 on the initiative of M. Frings, Max Scheler's son and this time with the support of the German academic world is founded in Cologne, the Max-Scheler-Gesellschaft.

2008 Death of Manfred Frings, an undisputed point of reference for scholars of Max Scheler and curator, along with Maria Scheler, of his works in the original language ( Gesammelte Werke) .

2. Opere di Max Scheler

L’edizione dei GW di Scheler è stata curata fino al 1969 da Maria Scheler e successivamente, fino al 1997, da Manfred S. Frings. Inizialmente sono apparsi presso l’editore Francke di Bern/München, e poi dal 1986 presso l’editore Bouvier di Bonn. Questo l’elenco dei principali testi compresi nei XV volumi. Fra parentesi quadre ho segnalato i principali lavori che sono stati tradotti in italiano:

GW I : Early Writings : Contributions to establish the relationship between the logical and ethical principles (1899); work and Ethics (1899); The transcendental and the psychological approach (1900, II ed, 1922). [Tr. it: Lavoro ed etica , a cura di D. Verducci, Roma 1977; Etica. Una rassegna critica contemporanea dell'etica , a cura di G. Mancuso, Milano 2003].

GW II : Formalism in Ethics and the Ethics of Value (1913/16; III ed. 1927). [Tr. it. Il materiale dei valori formalismo nell'etica el'etica , a cura di G. Caronello, Torino 1996].

GW III : From revolution of values. Essays and articles: to rehabilitate the virtue (1913); Resentment in the construction of moralities (1912); of the phenomenon of the tragic (1914), The Idea des Menschen (1914); Die Idole der Selbsterkenntnis (1912); Versuche einer Philosophie des Lebens (1913), Der Bourgeois (1914). [Tr. Partial: The crisis of values , edited by A. Banfi, Milan 1936; Resentment nell'edificazio-tion of moral , edited by A. Pupi, Milan 1975; The idols of self-knowledge and rehabilitate the virtue are included in: The value of emotional life , edited by L. Boella, Milan 1999; The middle class has resulted in: The Spirit of Capitalism, edited by R. Racinaro, Naples 1988; The phenomenon of tragic attempts for a philosophy of life and Sull'idea dell'uomo sono compresi in: La posizione dell'uomo nel cosmo a cura di R. Padellaro] (poi ripresa con una introd Tues MT Pansera, Roma 1997.)

GW IV : political-educational writings : The genius of the war and the German War (1915), Europe and the War (1915) War as a total experience (1916) The causes of German hatred (1917), Sociological Re-orientation and the task of German Catholics after the war (1916), Inner Contradictions of German universities (1919); Politics and culture on the floor of the new order (1919), Germany's Catholic mission and the idea (1918).

GW V : From the eternal in the human : repentance and rebirth (1917) On the nature of philosophy and moral condition of philosophical knowledge (1917) and issues of Religion (1921) ; The Christian idea of love and the world at present (1917); From a cultural re-building of Europe (1918). [Tr. it., L'eterno nell'uomo , a cura di U. Pellegrino, Roma 1991].

GW VI : Schriften zur Soziologie und Weltanschauungslehre : Moralia (1923), Nation und Weltanschauung (1923), Christentum und Gesellschaft (1924). [Tr. Partial: The spirit of capitalism , edited by R. Racinaro, Naples 1988; Love and knowledge, edited by L. Heavy, Padua 1967].

GW VII : Wesen und Formen der Sympathie (1922); Die deutsche Philosophie der Gegenwart . [Tr. com.: Essence and forms of sympathy , tr. L. Pusch with an introd. G. Morra, Rome 1980].

GW VIII : Wissensformen Die Gesellschaft und die (1926): Probleme einer Soziologie des Wissens (1926), Erkenntnis und Arbeit (1926); Volkshochschule und Universität (1921). [Tr. en: Sociology of knowledge , tr. D. Antiseri with an introd. G. Morra Rome, 1977; knowledge and work, edited by L. Allodi Milano 1997].

GW IX : Spathes Schriften: Die Stellung des Menschen im Kosmos (here in the edited version by Maria Scheler in 1947); Philosophische Weltanschauung (1929); Idealismus-Realismus (1928). [Tr. com.: The position within the cosmos, by R. Padellaro (then resumed with an introd. Pansera MT, Rome 1997); The Spirit of Capitalism, edited by R. Racinaro, Naples 1988; Idealism-Realism, edited by F. Bosio, Naples 1995; man Form, edited by G. Mancuso, Milano 2009].

GW X : Schriften aus dem Nachlass, Bd 1 : Zur Ethik und Erkenntnislehre: Tod und Fortleben (1911-14) und Über Schamgefühl Schama (1913), Zur Phänomenologie and the Metaphysics of Freedom (1912-14); absolute sphere and the real translation of the idea of God (1915-16), role models and leaders (1911-12); Ordo Amoris (1914-16), Phenomenology and epistemology (1913-14); theory of three facts (1911-12). [Tr. . It: Pudor e sentimento del Blushing , a cura di A. Lambertino, Napoli 1979; Ordo amoris , a cura di V. D'Anna, Bologna 2007, a cura di E. Simonotti, Brescia, 2007].

GW XI : writings from the estate, Volume 2 : epistemology and metaphysics.

GW XII : writings from the estate, Volume 3 : Philosophical anthropology.

GW XIII : writings from the estate, Volume 4 : Philosophy and History: Politics and morality, the idea of Eternal Peace (1926-28), were the basic science of history (1909). [Tr. it. L'idea di pace e il pacifismo , tr it. di L. Allodi (Milano 1995)]

GW XIV : writings from the estate, Volume 5 : Varia I: Logic I (1905-06); biology lecture (1908/09); Vorlesung Sozialphilosophie (1921/22).

GW XV : Schriften aus dem Nachlaß, Bd. 6 : Varia II: Vorlesung All-gemeine Psychologie (1922), Vorlesung Philosophie des 19. Jahrhunderts (1920), e manoscritti vari.

Nei GW non sono compresi:

Zur Phänomenologie und Theorie der Sympathie gefüle und von Liebe and hatred , Hall 1913 (e poi rielaborato ampliato nel 1923 nel famoso nature and forms of sympathy ) [Tr. it. Amore e odio , a cura di A. Zhok, Milano 1993].

The position of man in the cosmos , Darmstadt 1928 [Tr. it. La posizione nel cosmo dell'uomo, a cura di G. Cusinato, Milano 2000, V ed 2009].

Nuove Traduzioni e presso FrancoAngeli Bompiani

Since 2009 there are new translations of the works of Scheler in Italian, handled by qualified scholars of the philosopher. In the series "Ethics and philosophy of the person" are already out of FrancoAngeli Man's position in the cosmos and Train man (including Philosophische Weltanschauung , GW IX, 73-171) and is being Print Resentment . The formalism instead el 'Lord humans are being printed in German text compared with Bompiani.

3. Pubblicazioni su Max Scheler

3.1. Repertori bibliografici

Un’accurata bibliografia su Scheler dal 1917 al 1994 è rintracciabile nella tr. it. del Formalismo a cura di G. Caronello, cit., pp. 124-167.

3.2. Le principali monografie su Max Scheler:

M. Arndt, Weltenfülle und Verstrickung im Werk Max Schelers. Der Geist auf der Grenze zwischen West und Ost , Hamburg 1999.

M. D. Barber, Guardian of dialogue. Max Scheler's phenomenology, sociology of knowledge, and philosophy of love , London 1993.

F. Bosio, Invito al pensiero di Scheler , Milano 1995

Id., Filosofia e scienza della natura nel pensiero di Max Scheler , Padova 2000.

M. Bracht, berarb requirements of a sociology of knowledge. Ex on Max Scheler, Tübingen 1974

B. Brenk, metaphysics of the one and absolute being , Mesenheim 1975

G. Cusinato, catharsis. La morte e il divino dell'ego come apertura al mondo nella prospettiva SA max Scheler , (con una Presentazione Frings, Manfred S. ) , Napoli 1999th

ID. Guida alla lettura Tues Man's position in the cosmos , Milan 2000, V ed. 2009.

-Id., Scheler. The God in becoming , Padova 2002.

-Id., The full incomplete. Philosophical anthropology and ontology of the person , Milan 2008.

W. Cremer, Person und Technik. Die pha ̈ nomenologische Deutung der Technik in der Philosophie Max Schelers , Idstein 1991.

H. Dahm, Vladimir Solov''ev und Max Scheler , München 1953.

V. D'Anna, Max Scheler. Phenomenology and the spirit of capitalism , Rome 2006.

A. Deeken, Process and Permanence in Ethics , New York 1974.

G. De Simone, Love shows, Milano 2005.

D. Deiningeer, Die Theorie der und der Begriff der Werterfahrung Teilhabe in der Philosophie Schelers , Frankfurt am Main 1966

M. Dupy, La philosophie de Max Scheler. Son évolution et son unité , 2 voll. Paris 1959.

G. Ferretti, Max Scheler. Fenomenologia e antropologia personalistica (I volume); Filosofia della religione (II volume), Milano 1972.

V. Filippone-Thaulero, Società e cultura nel pensiero di Max Scheler , 2 voll., Milano 1964-1969.

M. Frings, Max Scheler. A Coincise Introduction to the Word of a Great Thinker , Pittsburgh Louvain-1965th

ID., person and existence. On the question of the ontology of value one , Den Haag 1969th

ID., The Mind of Max Scheler , Univ. Press 1997

ID. Lifetime. Max Scheler's Philosophy of Time, Boston 2003rd

M. Fork, intentionality of mind , Leipzig 1991st

P. Good, Max Scheler. An introduction , Dusseldorf 1998th

W. Henckmann, Max Scheler , Munich 1998.

F. Hammer, theonomous Anthtopologie? Max Scheler's view of humanity and its limits , Den Haag 1972nd

E. Kelly, Max Scheler. Structure and Diversity: Studies in the Phenomenological Philosophy of Max Scheler , Dordrecht / Boston / London 1997th

K. Kathack, The Crisis of awe , Berlin-Hannover 1948th

Kirihara, Takahiro, content-free people: the notion of community in Kant and Scheler , Würzburg, King & Neumann , 2009

Liu Xiaofeng, Personwerdung: a theological investigation into Max Scheler Pha ̈ phenomenology of "person-Gefu ̈ cave "with special Beru ̈ cksichtigung his criticism of the Modern , Bern 1996th

A. Lambertino, Max Scheler. Fondazione fenomenologica dell’etica dei valori , Firenze 1996 (I ed. 1977).

H. Leonary, Liebe und Person . Den Haag 1976.

Lorscheid B., Das Leibphänomen Schelers. Wesenontologie des Leiblichen , Bonn 1957.

A. R. Luther, Persons in Love , The Hague 1972.

W. Mader, Scheler , Hamburg 1995 (II ed.).

G. Mancuso, Il giovane Scheler (1899-1906) , Milano 2007.

MA Márquez, Derecho y valor. Una filosofia juridica fenomenologica , Madrid 2004.

M. Milchalski, perception and communion. For the foundation of the social philosophy in the thinking of Max Scheler and Martin Heidegger , Bonn 1997.

G. Morra, Max Scheler. Una introduzione, Roma 1987

G. Pedroli, Max Scheler: dalla Fenomenologia alla Sociologia , Torino 1952nd

E. W Ranly, Scheler's Phenomenology of community , L'Aia 1966.

R. Racinaro, Il futuro della memoria , Napoli 1985.

E. Rothacker, Schelers Durchbruch in die Wirklichkeit, Bonn 1949.

B. Rutishauser, Max Schelers Phanomenologie des Fuhlens , Bern/München 1969.

M. Uchiyama, Das Wertwidrige in der Ethik Max Schelers , Bonn 1966.

G. Riconda, L'etica di Scheler , Torino 1972

P. H. Spader, Scheler’s Ethical Personalism , New York 2002.

A. Sander, Max Scheler imposing , Hamburg 2,001th

J. jewelry, Homo religiosus. The religious question in the sociology of knowledge Max Scheler , Mu ̈ nchen 1987th

St. F. Schneck Person and Polis. Max Scheler's Personalism as Political Theory , New York 1987.

E. Shimomissé, Phenomenology and the problem of the foundation of ethics. On the basis of the trial of Max Scheler , Den Haag 1971.

V. Venier, Il gesto della trascendenza. Un’interpretazione di Max Scheler , Padova 2001.

D. Verducci, Il segmento mancante , Roma 2003

K. Wojtyla, Valutazioni sulla possibilità di costruire l’etica cristiana sulle basi del sistema di Max Scheler , in: Id., Metafisica della persona , Milano 2003, 263-450. (Pubblicata originariamente nel 1960 come tesi di abilitazione).

A. Zohk, Intersoggettività e Fondamento in Max Scheler , Firenze 1997

Raccolte Tues contributi:

Manfred S. Frings (ed.), Max Scheler (1874-1928): centennial essays, The Hague 1974th

Paul Goodman (ed.), Scheler Done in the presence of philosophy , Bern and Munich 1975th

Guido Cusinato (a cura di), Max Scheler. Esistenza della persona e della radicalizzazione fomenologia , Milano 2007th

Un'ottima fonte sono gli atti dei vari convegni della Max Scheler, the soci:

Ralf Becker, Christian Bermudez, Heinz Leonardy (eds): The formation of the society. Scheler's social philosophy in context, Würzburg: König & Neumann, 2007

From the contents: W. Henckmann: aspects of formation of the company R. Becker: formation and shape D. Rust: species, circles, Differences? I. Srubar: Max Scheler and the Knowledge Society C. Matteus: The Social and Human R. Kühn: feeling, value and culture G. Fröhlich: The citizen and his education MS Frings: Max Scheler and the psychopathology of the terrorist E. Kelly Education and democracy F. Fellmann: world of existence, work, living environment J. Fischer: New theory of the mind P. catfish: the forms of knowledge in Scheler and Habermas EW Orth: multiplicity and unity of knowledge C. Böhringer: The Man and His Work

Christian Bermudez, Wolfhart Henckmann, Heinz Leonardy (Eds.): Solidarity. Person and social world, Würzburg: König & Neumann, 2006.

From the contents: W. Henckmann: remarks on the development of the Solidarity problem with Max Scheler EW Orth: Man as a media event MS Frings: The experience of time in the Solidarity experience C. Böhringer: Solidarity P. catfish: individuality and sociality in Max Scheler R . Becker: the purpose and value of J. Seifert: Max Scheler's thinking on peace and solidarity M. Nicoletti: Scheler's principle of solidarity in the context of a political-theological concept of history M. Schlossberg: Ernst Troeltsch and Max Scheler G. Fröhlich: The world of the person PH Spader: Scheler's Moral Solidarity RA Mall: Scheler's Philosophy of Religion

Christian Bermudez, Wolfhart Henckmann, Leonardy Heinz (ed.): Reason and emotion. Scheler's phenomenology of emotional life, Würzburg: König & Neumann, 2003.

From the contents: W. Henckmann: On Reason and emotion R. Bernet: The Phenomenology of lust and shame M. Schlossberg: The feeling of compassion as Wall M. Roth: The value of repentance A. Sander: Normative and descriptive meaning the Ordo Amoris HR Sepp: Ego and World G. Cusinato: Eros and Agape in Scheler PH Spader: The Logic of Feelings and the Primacy of the Heart E. Kelly: For Scheler's concept of philosophy J.-M. Palacios, advancing and dial Scheler D. Verducci: Max Scheler's ontology of labor U. Lorenz: Scheler's phenomenological psychology in the horizon of philosophical psychology of the 19th S. Weiper century: respect and feeling R. Gabas: Scheler's phenomenology of the emotions and the concept of mood in Heidegger O. Depré: The phenomenological value ethics in the service of an ontological foundation of Jonas's ethics? G. Caronello: Max Scheler and Carl Schmitt

Christian Bermudez, Wolfhart Henckmann, Heinz Leonardy (eds.): Person and value. Scheler's "formalism" - perspectives and effects, Freiburg: Alber, 2000.

From the contents: W. Henckmann: Person and value R. Spaemann: existence of relativity of values M. Fork: phenomenological reconstruction of personal File & Ferrer: identity and relation in the concept of the person HR Sepp: Max Scheler's concept of ethos R . Lachmann: Ethos without ethics? C. Krijnen: The 'formalism' in the material value ethics C. Bermudez, mind and body, J. Schaber: Max Scheler Augustine reception PH Spader: Scheler's Ethics vs. the Ethics of Success E. Avé-Lallemant: Orientierungssuche im Zeitalter der Kulturkreise H. Leroux: La valeur européenne du formalisme E. Kelly: Vom Ursprung des Menschen bei Max Scheler M.S. Frings: Politik und Moral H. Maier: Die Grundwertedebatte in der Bundesrepublik Deutschland 1976-1999.

Christian Bermes, Wolfhart Henckmann, Heinz Leonardy (Hrsg.): Denken des Ursprungs - Ursprung des Denkens. Schelers Philosophie und ihre Anfänge in Jena, Würzburg: Königshausen und Neumann, 1998.

Aus dem Inhalt: W. Henckmann: Die Anfänge von Schelers Philosophie in Jena J. Seifert: Schelers Denken des absoluten Ursprungs C. Bermes: 'Welt' als Ursprung und Maß des Denkens und Philosophierens M. Gabel: Die logischen und ethischen Prinzipien bei Scheler G. Cusinato: Methode oder Techne? B. Brujic: Ethos und geschichtlicher Werdeprozeß K.-M. Kodalle: 'Verzeihung' als Grundbegriff der Ethik P. H. Spader: Scheler's Crirticism of the Emptiness of Kant's formal Ethics I. Därmann: Die Unmöglichkeit der Gabe E. Kelly: Der Begriff des Schicksals im Denken Max Schelers P. Blosser: Scheler's Ordo Amoris L. Allodi: Max Scheler und die Kritik am Pragmatismus F. Bosio: Arbeitswelt und Geistwelt beim frühen Scheler

Pfafferott Gerhart (Eds.): From the overthrow of the values in modern society. Bonn: Bouvier, 1997.

From the contents: O. Pöggeler: resentment and virtue in Scheler W. Henckmann: Scheler's concept of philosophy in the period of 'revolution of values "A. Sander: asceticism and world-affirmation A. Pigalev: changing values. Phenomenology of love and the question of the other ego G. Cusinato: Absolute Ranking and relativity of values in Scheler E. Avé-Lallemant: The values of life in the hierarchy of values G. Pfafferott: Preference change and moral value system M. Fork: The Holy One Scheler's classification the value hierarchy E. Kiss: Max Scheler's' revolution of values "as a critique of European modernity F. Bosio: The subject of revolution of values A. Lambertino: Scheler and the psycho-Freudian theory A. Leroux: herméneutique Fonction de la notion d '' revolution of values' en sociologie et en anthropologie G. Schneider: 'role models' in Max Scheler's concept wertfundiertem elite U. Melle: Scheler motifs in Husserl Freiburg Ethics K.-H. Lembeck: 'German Environment Professionals'? Scheler and Natorp's philosophy of war A. Da Re: The tyranny of KH Nusser: Science, ideology and charisma in Scheler and Weber F. Bianco: The fact of the values P. Janssen: Feeling / recognition - values / being EW Orth life forms and values as Waldenfels: value qualities or experience requirements? KE Kaehler: self-knowledge, self-deception and the subjective values C. Macann: To a genetic ethics: A interpreatative transformation of Scheler's value ethics

Ernst Wolfgang Orth, Gerhart Pfafferott ( eds): Studies on the philosophy of Max Scheler, Freiburg i.Br.: Alber, 1994.

Featuring: H. von Alem: Helmuth Plessner, Max Scheler and the emergence of philosophical anthropology in Cologne RA Mall: Scheler's idea of becoming anthropology and H. Leonardy historical teleology, 'It's hard to be a man'. The anthropology of the late MS Scheler Frings: Capitalism and Ethics E. Avé-Lallemant: The relevance of political philosophy Scheler O. Pöggeler: Compensation and early. Scheler and Heidegger, M. Fork: Compensation and waiver P. Janssen: The transformation of the phenomenological reduction in the work of Scheler and W. Henckmann reality problem: The system claim in Max Scheler's philosophy Pintor A. Ramos: Scheler's influence on the thinking of the English-speaking world H. Leroux: Sur quelques aspects de la réception de Max Scheler en France