|dc.description.abstract||The thesis aims at the phenomenology of feeling and the Person in Max Scheler’s philosophy. In his Formalism in Ethics and Non-Formal Ethics of Values, Phenomenological methods are used to reflect problems caused by Kant’s philosophical Formalism, which leads to the negligence of non-formal ethics of values. Kant abates the value of feeling in Formal Ethics into a posteriori, and makes the “self” into a pirori, so that the situation of depersonalization, deindividuation, and eliminating emotive life appears. However, Scheler proposes other possibilities—an emotive apirorism, a Pirori Non-Formal Ethics, and a priori values—because value levels would be appeared by the preferring given from non-formal ethics. Then, one can bear the value in acts, and promotes the activity of love to sublimate his/her individual and unique personal values.
The thesis is based on Scheler’s non-formal ethics of values, phenomenology of feeling, and personalism ethic. First, he discusses the phenomenological meaning of non-formal ethics from Kant’s formalism ethic, and elaborates the differences between phenomenological and natural experiences, which cause the differentiation of formal priori and value priori. Second, from his The Nature of Sympathy, we discuss the fellow-feeling interaction of different person from the phenomenon of feeling, and reaches to the activity from which love intends to sublime values. Finally, we illuminate that Scheler verifies a person’s non-objectification. The world of a person is a holistic phenomenon, demonstrating unique personal values, of all acts. Personal values manifest different personality models through different bearing of value levels. Personal individual can also generate fellow-feeling among collective person. Both of personal individual and collective person share mutual intentional feeling of values.
In sum, Scheler proposes the possibilities that a person in acts may convey different values and feeling, and demonstrates love of the person to be the highest value in the movement of love. The above mentioned by Scheler are a pirori in the phenomenological experience, and become an insurance of factual fields, which are different from the functional presupposition of “self” and from the problem of substantiation of “self.” So, Scheler re-defines living person as the meaning of living emotive life. This is the contribution of Scheler’s phenomenology.