By Helmut Dahm
This comparative examine of the works of Vladimir Solovyev and Max Scheler explores the various components during which their options appear to undergo an immediate relation to each other. the writer indicates, although, that this type of correlation isn't really in response to any genuine impression of the sooner Russian at the later philosophy of Scheler. The similarities of their non secular and philosophical improvement are major because the writer demonstrates in his bankruptcy on systematic philosophy. This comparability is not only of old curiosity. it truly is intended to contri bute to a greater realizing among the East and the West. the writer presents a foundation for destiny discussions by way of developing a typical zone of inquiry and by way of demonstrating a convergence of viewpoints already in regard to those difficulties. the writer additionally discusses the capability position of the information of Solovyev and Scheler within the formation of a realization which he sees now rising within the Soviet Union - a realization serious of any misrepresentation either one of non-Marxist Russian philosophy in addition to of Western philosophy as a rule. In regard to the interpretation itself, 3 issues could be pointed out. to start with, the excellence among the real German phrases "Sein" and "Seiendes" is frequently tricky to maintain in translation. until differently famous all references to "being" discuss with "Seiendes." moment, the abbreviations of the works of Solovyev and Scheler utilized in the footnotes are clarified within the precis of the works of those authors chanced on on web page 31Off. below.
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Additional info for Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation: A Contribution to the History of Phenomenology
Free theosophy or integral knowledge ... "2 As such, theosophy constitutes the heart of Solovyev's idea of a cultural, epistemological and historical macrocosm obtained meta-anthropologically on the basis of the facticity of man. "The nature of man as such exhibits three fundamental forms of being (Sein): feeling, thought and the active will. " 3 As far as the "forms of knowledge" are concerned, man can ... have in mind in his activity of knowing: either the variety of factual knowledge obtained by observation and experience of the external world and human life; or the formal perfection of knowledge and its logical correctness as a system; or, finally, its total-unity (vsecelost 'j or its absolute content.
Nevertheless the true being (Sein) of the atomistic monads remains inaccessible to empirical science and can be comprehended only by logical thinking. Thus, phenomenal realism arises from substantial realism. Reality becomes appearance, being (Sein) becomes relation and matter becomes sensation. " Critique of sensualism results in idealism, critique of scientific empiricism in a transition to spiritual vision (k umozreniju), and critique of positivism in the necessity of rational philosophy. Dogmatic, critical and absolute rationalism, the three forms of rational philosophy, finally reach the limit of abstract philosophy in general.
In clear dependence on Schopenhauer,16 Maine de Biran and above all on Schelling's metaphysical, theosophical irrationalism, Solovyev clearly and unequivocally makes a distinction - as Scheler later will - between "reality as resistance experience," existing in an intentional relation to the will, and "ideality as phenomenology," which is related to the intellect. Solovyev's synthesis of mae on (or dynamei on) and d, as "the necessary prius not only of our being (Sein) but also of our knowledge," 17 is the absolute actuality.
Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation: A Contribution to the History of Phenomenology by Helmut Dahm