Vladimir Solovyev and Max Scheler: Attempt at a Comparative by Helmut Dahm
By Helmut Dahm
This comparative examine of the works of Vladimir Solovyev and Max Scheler explores a few of the parts during which their ideas appear to undergo an instantaneous relation to each other. the writer exhibits, despite the fact that, that any such correlation isn't according to any real effect 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 historic curiosity. it really is intended to contri bute to a greater knowing among the East and the West. the writer offers a foundation for destiny discussions by means of developing a typical region of inquiry and by means of demonstrating a convergence of viewpoints already in regard to those difficulties. the writer additionally discusses the capability position of the guidelines of Solovyev and Scheler within the formation of a awareness which he sees now rising within the Soviet Union - a realization severe 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 usually tricky to maintain in translation. except in a different way 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 resources for Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation: A Contribution to the History of Phenomenology
O To make inferences about Scheler's THE RELATION BETWEEN RELIGION AND METAPHYSICS 29 "system of conformity" is, after these references, at least permissible, although to make final conclusions would naturally leave much open and in question. II. THE PROBLEMS In Hessen's outline of Scheler's "system of conformity" the points: (1) drive for knowledge and awe; (2) variety of goals; (5) the different kinds of certainty; (6) the variety of personal bearers; (7) the sociological difference between school and church; and (8) the difference of expression between symbol and concept can be compared definitively with Solovyev's views on the difference between religion and metaphysics.
Both philosophical directions start with an opposition between objective and subjective being (Sein), with the thing which is to be known and the reason which knows, without actually overcoming this opposition. Thus, sensation is not a condition of the subject for consistent sensualism, because the subject itself is not yet recognized as existent outside of sensation. For consistent rationalism, the pure thought is not the intellectual act of the subject, because the subject itself is not recognized as existing outside of the thought or the concept.
38 Now that we have the presuppositions for a philosophical understanding of the answer to our initial question about the givenness of the "existence of God," or of the absolute or true being, the actual answer can be provided. Solovyev explains in this respect: The unconditioned being is also known as the sole positive ground of each being (Sein) - and in a like manner in every being (Sein). Since it is that which is in every being (Sein). therefore it is also that which is known in any knowledge.