Max Scheler was born and lived in an era of rapid social changes in the world, which resulted in revolution and war. The teachings of many German thinkers, whose ideas he met as a student, influenced his worldview. He himself became known in connection with his philosophical anthropology, which he considered in the last years of his life.
The article provides information on the biography of the philosopher, his personal life, career and philosophical quest.
short biography
The German philosopher Max Scheler was born on August 22, 1874 in Munich. His mother, Sofia, was an adherent of Orthodox Judaism. Father, Gottlieb - a Protestant.
At twenty, young Max graduates from high school and begins his further studies at various universities in the country:
- study of medicine, philosophy, psychology in Munich;
- Sociology and Philosophy of Simmel and Dilthey in Berlin;
- philosophy of Euken and Liebman;
- Pierstoff's national economy;
- geography of Regel;
- defends a thesis under the leadership of Aiken;
- undergoes an internship at the University of Heidelberg;
- starts working at the University of Jena.
In September 1899, he changed his religion, adopting Catholicism. In 1902, he became acquainted with Husserl.
The philosopher studied at various universities in the country. It was the same with his work. At various times, he taught at the universities of Munich, Göttingen, Cologne, and Frankfurt. He rose to the position of professor. During this time he wrote and published many of his scientific works.
Death overtook him in Frankfurt on May 19, 1928. The body was buried in the southern cemetery of Cologne.
Personal life
Scheler was officially married three times in her life. His first wife was Amelia Ottilia, whom he married in 1899. From their marriage, the boy Wolfgang was born in 1906. After thirteen years of life, Max Scheler divorces and marries Maria Furtwangler.
In 1920, he met with Maria Sheya, but he divorced his second wife only in 1923. The next year he will legitimize his relationship with his mistress, who a week after his death will give birth to his son Max Georg. She will also edit and publish the collected works of the German thinker after his death.
Creative stages
Researchers of the creative path of the philosopher, distinguish two main stages. At the first of these, Max Scheler explores issues that relate to ethics, feelings, religion. This period lasted until approximately 1922. At that time he was in close contact with Husserl.
The second stage lasted until the death of the scientist, he was devoted to the interpretation of the Divine as incomplete, as something that goes along the path of formation along with space and human history.
You can familiarize yourself with the questions that the philosopher has covered in his work by studying his works. Their translation from German into Russian will help in this Russian-speaking population.
Key piece
One of Scheler’s most famous works is his answer to Heidegger, “The Position of Man in Space”. In it, he emphasized the need for the formation of philosophical anthropology, which would become the fundamental science of human nature.
For the first time he will familiarize with these thoughts in 1927 at the "School of Wisdom" present with the help of the report "The Special Situation of Man", which will subsequently finalize and rename.
In the work, which has its translation from German into Russian, the author sees man as part of wildlife. The book refers to the final period of the thinker's work.
Philosophical Anthropology
Max Scheler was most concerned about the essence of man. He sought to answer the question: what is man? The thinker realized that finding the answer is quite difficult, because the person is too wide and diverse to find a definition for him.
His idea was formed in times of turbulent social upheaval, when the world shuddered from bloody wars. Moreover, the German nation was, like no other, involved in these events. Scheler Max, whose books are known all over the world, set himself the task of developing a doctrine that could solve the most acute national problems. He strove to find a saving exit for his people.
An important feature of his anthropology was the statement of a certain discord in the inner world of people. From the two types of cultures that existed in Western European anthropology, the philosopher decided to choose a sense of shame, not guilt. At the same time, he believed that a modern developed society requires great sacrifices from the natural needs of people. He called such a phenomenon excessive intelligence.
In his opinion, a person should understand and realize his own inconsistency in the system of being. He must fulfill his role in this single system with great responsibility. One of the most important issues of modern society, he considered the responsibility of each person for the existence of human civilization.