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On the Eternal in Man
Max Scheler (1874-1928) decisively influenced German philosophy in the period after the First World War, a time of upheaval and new beginnings. Without him, the problems of German philosophy today, and its attempts to solve them would be quite inconceivable. What was new in his philosophy was that he used phenomenology to investigate spiritual realities.
The subject of On the Eternal in Man is the divine and its reality, the originality and non-derivation of religious experience. Scheler shows the characteristic quality of that which is religious. It is a particular essence that cannot be reduced to anything else. It is a sphere that belongs essentially to humankind; without it we would not be human. If genuine fulfillment is denied it, substitutes come into being. This religious sphere is the most essential, decisive one. It determines man's basic attitude towards reality and in a sense the color, extent and position of all the other human domains in life. It forms the basis for various views about life and thought.
Scheler was emphatically an intuitive philosopher. In Scheler's work the break between being as the almighty but blind rage and value as the knowing but powerless spirit-has become complete, and makes of each human a split being. Personal experiences may be reflected here. The development of Scheler's work as a whole was highly dependent on his personal experiences. It is this that gives Scheler's work its liveliness and its validity.
The subject of On the Eternal in Man is the divine and its reality, the originality and non-derivation of religious experience. Scheler shows the characteristic quality of that which is religious. It is a particular essence that cannot be reduced to anything else. It is a sphere that belongs essentially to humankind; without it we would not be human. If genuine fulfillment is denied it, substitutes come into being. This religious sphere is the most essential, decisive one. It determines man's basic attitude towards reality and in a sense the color, extent and position of all the other human domains in life. It forms the basis for various views about life and thought.
Scheler was emphatically an intuitive philosopher. In Scheler's work the break between being as the almighty but blind rage and value as the knowing but powerless spirit-has become complete, and makes of each human a split being. Personal experiences may be reflected here. The development of Scheler's work as a whole was highly dependent on his personal experiences. It is this that gives Scheler's work its liveliness and its validity.
- GenresPhilosophy
492 pages, Hardcover
First published January 1, 1921
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203 people want to read
About the author
Max Scheler
145 books124 followersMax Scheler (August 22, 1874, Munich – May 19, 1928, Frankfurt am Main) was a German philosopher known for his work in phenomenology, ethics, and philosophical anthropology. Scheler developed further the philosophical method of the founder of phenomenology, Edmund Husserl, and was called by José Ortega y Gasset "the first man of the philosophical paradise." After his demise in 1928, Heidegger affirmed, with Ortega y Gasset, that all philosophers of the century were indebted to Scheler and praised him as "the strongest philosophical force in modern Germany, nay, in contemporary Europe and in contemporary philosophy as such."[1] In 1954, Karol Wojtyła, later Pope John Paul II, defended his doctoral thesis on "An Evaluation of the Possibility of Constructing a Christian Ethics on the Basis of the System of Max Scheler."
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Displaying 1 - 4 of 4 reviews
December 30, 2021
It is one of the greatest philosophical books of the 20ieth century. A "must" for any student or teacher of Philosophy.
September 25, 2025
Neste livro o filósofo fenomenólogo Max Scheler faz uma análise do fenómeno do Arrependimento. Para este o Arrependimento não é uma emoção ou sentimento mas sim um processo que em sim contém horizontes morais, políticos e metafísicos. Para demonstrar este processo Scheler destrói as conceções psicológicas que tratam o Arrependimento como um obstáculo ou um erro de pensamento em relação ao passado em que se transforma normalmente em vingança (contra nós mesmo num ato de penitência) ou em repressão. Assim para estas visões o arrependimento é algo que vem do passado. Scheler discorda e prova que na realidade a lembrança ocorre de modo muito mais profundo e que na sua ocorrência nós somos transportados para o Eu que éramos nessa altura sentido a dor nesse presente-passado como real e ativa e que o arrependimento, ao dar-nos uma visão elevada e a uma aceitação e compreensão da culpa das nossas ações, nos liberta desta pois prova já uma evolução pessoal e leva a um afastamento dessa realidade. Scheler afirma também que muitos dos sistemas modernos são construídos devido a uma reação coletiva contra o arrependimento e que este está por sua vez ligado ao nosso sentido de responsabilidade coletiva e à nossa compreensão da nossa vivência no mundo sócio-histórico tanto como produtores como participantes passivos. O arrependimento é assim uma entrada num sistema moral e infinito que nos coloca num lugar central e que nos permite crescer além das suas limitações. Esse sistema: Deus. Scheler afirma que se o Arrependimento existe é devido a nossa capacidade de perceber um sistema moral acima do histórico e que este é Deus, infinito e imutável, que nos castiga e salva com o mesmo método: o Arrependimento.
Este livro é incrivelmente perspicaz e capaz de fazer alguém agradecer pelo seu arrependimento. Contudo a linguagem usada é técnica e parte de uma corrente filosófica que se uma pessoa não tiver o mínimo de bases irá causar frustação e raiva. O meu concelho: leiam com calma e tenham a certeza que perceberam antes de seguir em frente. Não é um livro de leitura rápida mas recompensa o esforço. A parte final (em relação a Deus, a Igreja Católica, e a crucificação) são interessantes mas deixam a desejar e podem passar a mensagem que este é um livro de sermão disfarçado (o que é em certas partes). Mesmo assim recomendo a quem quer perceber mais de uma emoção tão normal na nossa sociedade e abrir a mente a um conceção mais aberta do universo tanto mental como metafísico.
Este livro é incrivelmente perspicaz e capaz de fazer alguém agradecer pelo seu arrependimento. Contudo a linguagem usada é técnica e parte de uma corrente filosófica que se uma pessoa não tiver o mínimo de bases irá causar frustação e raiva. O meu concelho: leiam com calma e tenham a certeza que perceberam antes de seguir em frente. Não é um livro de leitura rápida mas recompensa o esforço. A parte final (em relação a Deus, a Igreja Católica, e a crucificação) são interessantes mas deixam a desejar e podem passar a mensagem que este é um livro de sermão disfarçado (o que é em certas partes). Mesmo assim recomendo a quem quer perceber mais de uma emoção tão normal na nossa sociedade e abrir a mente a um conceção mais aberta do universo tanto mental como metafísico.
December 2, 2020
El libro presenta una gran dificultad en su lectura. Al margen de la preparación filosófica exigida para un fructífero acercamiento, la manera enrevesada en que está escrito añade una gran complejidad. Los temas tratados son de vital importancia para la conciencia filosófica del ciudadano medio occidental. Su obstinada lucha contra el psicologismo, así como la oposición a la conceptualización de la religión, hacen de esta obra una lectura muy interesante. Recomendaría una cierta preparación previa, tanto en el estudio del pensamiento del autor, como de las corrientes de la filosofía fenómenologica contemporáneas al autor.
December 12, 2024
Max Scheler’s On the Eternal in Man (Vom Ewigen im Menschen, 1921) is a profound philosophical exploration of the spiritual dimension of human existence. This work, a central text in Scheler’s oeuvre, represents his attempt to articulate a phenomenological and personalist understanding of the eternal, bridging the domains of philosophy, theology, and anthropology. Combining rigorous philosophical analysis with religious sensibility, Scheler examines the nature of human openness to the divine and the role of spiritual values in shaping human life.
Scheler, a leading figure in early phenomenology, was heavily influenced by Edmund Husserl, though he eventually departed from Husserl’s transcendental idealism. Scheler’s work stands at the crossroads of phenomenology and existential philosophy, enriched by his deep engagement with Catholic theology and his critique of modernity’s reductionist tendencies. On the Eternal in Man is both a philosophical meditation on the essence of human spirituality and a critique of naturalism and materialism in contemporary thought.
The book is structured around Scheler’s central thesis: the human being is fundamentally oriented toward the eternal, a reality that transcends empirical existence. Scheler argues that this orientation defines humanity’s unique place in the cosmos and provides the foundation for morality, religious experience, and cultural creativity.
Scheler distinguishes between the “spirit” (Geist) and the “psyche” in human beings, rejecting materialist and reductionist interpretations of human nature. He contends that the spirit is irreducible to biological or psychological processes and is uniquely capable of grasping eternal truths. For Scheler, this capacity for spiritual insight reveals humanity’s vocation to transcend the finite and connect with the divine.
Scheler provides a rich phenomenological analysis of religious experience, emphasizing its irreducibility to other forms of human experience, such as ethical or aesthetic values. He argues that religious experience is grounded in a direct encounter with the eternal, an experience that is both personal and universal. This analysis critiques both naturalistic accounts of religion and abstract theological approaches that neglect the lived reality of faith.
A significant portion of the book is devoted to Scheler’s critique of the dominant intellectual currents of his time, particularly naturalism, materialism, and the secularization of Western culture. He argues that these tendencies undermine humanity’s awareness of the eternal and reduce human existence to mere biological or social processes. For Scheler, such reductionism fails to account for the richness of human experience and the depth of spiritual life.
One of the book’s greatest strengths is its ability to synthesize rigorous philosophical inquiry with profound spiritual insight. Scheler’s phenomenological approach enables him to articulate the structures of human experience with clarity and precision, while his theological sensitivity imbues his analysis with depth and resonance. His critique of reductionism remains relevant in contemporary debates about the relationship between science, philosophy, and religion.
Scheler’s exploration of the human spirit is particularly compelling. By emphasizing the spiritual dimension of human existence, he offers a robust alternative to both materialist and purely existentialist accounts of humanity. His insistence on the irreducibility of spiritual values provides a framework for understanding the unique dignity and creativity of human life.
Despite its strengths, On the Eternal in Man is not without its challenges. Scheler’s dense and at times obscure prose can make the text difficult for readers unfamiliar with phenomenological terminology or his broader philosophical project. Additionally, his reliance on religious and metaphysical assumptions may alienate readers who approach the text from a strictly secular or analytic perspective.
Furthermore, Scheler’s critique of modernity, while insightful, can appear overly sweeping or idealistic. His nostalgia for a more spiritually integrated worldview may seem out of step with the complexities of contemporary pluralism and secularism.
On the Eternal in Man remains a seminal work in both phenomenology and philosophy of religion. Its exploration of the spiritual dimension of human life has inspired thinkers in fields ranging from theology to existentialism and personalism. Scheler’s insights into the nature of values, the role of the spirit, and the phenomenology of religious experience continue to resonate in contemporary debates about the meaning and purpose of human existence.
The book’s relevance extends beyond philosophy. In a world increasingly dominated by technological and materialist paradigms, Scheler’s insistence on the primacy of the spirit and the eternal offers a counterpoint that invites reflection on the deeper dimensions of life.
Max Scheler’s On the Eternal in Man is a profound and challenging work that combines philosophical rigor with spiritual depth. While its complexity and reliance on metaphysical assumptions may limit its accessibility, its insights into the nature of the human spirit and its orientation toward the eternal remain invaluable. For scholars of phenomenology, theology, and philosophy of religion, the book is an essential resource, offering a timeless exploration of the spiritual core of human existence.
GPT
Scheler, a leading figure in early phenomenology, was heavily influenced by Edmund Husserl, though he eventually departed from Husserl’s transcendental idealism. Scheler’s work stands at the crossroads of phenomenology and existential philosophy, enriched by his deep engagement with Catholic theology and his critique of modernity’s reductionist tendencies. On the Eternal in Man is both a philosophical meditation on the essence of human spirituality and a critique of naturalism and materialism in contemporary thought.
The book is structured around Scheler’s central thesis: the human being is fundamentally oriented toward the eternal, a reality that transcends empirical existence. Scheler argues that this orientation defines humanity’s unique place in the cosmos and provides the foundation for morality, religious experience, and cultural creativity.
Scheler distinguishes between the “spirit” (Geist) and the “psyche” in human beings, rejecting materialist and reductionist interpretations of human nature. He contends that the spirit is irreducible to biological or psychological processes and is uniquely capable of grasping eternal truths. For Scheler, this capacity for spiritual insight reveals humanity’s vocation to transcend the finite and connect with the divine.
Scheler provides a rich phenomenological analysis of religious experience, emphasizing its irreducibility to other forms of human experience, such as ethical or aesthetic values. He argues that religious experience is grounded in a direct encounter with the eternal, an experience that is both personal and universal. This analysis critiques both naturalistic accounts of religion and abstract theological approaches that neglect the lived reality of faith.
A significant portion of the book is devoted to Scheler’s critique of the dominant intellectual currents of his time, particularly naturalism, materialism, and the secularization of Western culture. He argues that these tendencies undermine humanity’s awareness of the eternal and reduce human existence to mere biological or social processes. For Scheler, such reductionism fails to account for the richness of human experience and the depth of spiritual life.
One of the book’s greatest strengths is its ability to synthesize rigorous philosophical inquiry with profound spiritual insight. Scheler’s phenomenological approach enables him to articulate the structures of human experience with clarity and precision, while his theological sensitivity imbues his analysis with depth and resonance. His critique of reductionism remains relevant in contemporary debates about the relationship between science, philosophy, and religion.
Scheler’s exploration of the human spirit is particularly compelling. By emphasizing the spiritual dimension of human existence, he offers a robust alternative to both materialist and purely existentialist accounts of humanity. His insistence on the irreducibility of spiritual values provides a framework for understanding the unique dignity and creativity of human life.
Despite its strengths, On the Eternal in Man is not without its challenges. Scheler’s dense and at times obscure prose can make the text difficult for readers unfamiliar with phenomenological terminology or his broader philosophical project. Additionally, his reliance on religious and metaphysical assumptions may alienate readers who approach the text from a strictly secular or analytic perspective.
Furthermore, Scheler’s critique of modernity, while insightful, can appear overly sweeping or idealistic. His nostalgia for a more spiritually integrated worldview may seem out of step with the complexities of contemporary pluralism and secularism.
On the Eternal in Man remains a seminal work in both phenomenology and philosophy of religion. Its exploration of the spiritual dimension of human life has inspired thinkers in fields ranging from theology to existentialism and personalism. Scheler’s insights into the nature of values, the role of the spirit, and the phenomenology of religious experience continue to resonate in contemporary debates about the meaning and purpose of human existence.
The book’s relevance extends beyond philosophy. In a world increasingly dominated by technological and materialist paradigms, Scheler’s insistence on the primacy of the spirit and the eternal offers a counterpoint that invites reflection on the deeper dimensions of life.
Max Scheler’s On the Eternal in Man is a profound and challenging work that combines philosophical rigor with spiritual depth. While its complexity and reliance on metaphysical assumptions may limit its accessibility, its insights into the nature of the human spirit and its orientation toward the eternal remain invaluable. For scholars of phenomenology, theology, and philosophy of religion, the book is an essential resource, offering a timeless exploration of the spiritual core of human existence.
GPT
Displaying 1 - 4 of 4 reviews