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Max Scheler (1874–1928) was an early 20th-century German Continental philosopher in the phenomenological tradition.〔Max Scheler, Selected Philosophical Essays. Trans. David R. Lachterman. “The Idols of Self-Knowledge,” “Ordo Amoris,” “Phenomenology and the Theory of Cognition,” “The Theory of Three Facts,” and “Idealism and Realism” (Evanston: Northwestern University Press, 1973) editor’s introduction, pp. xi-xiv.〕 Scheler's style of phenomenology has been described by some scholars as “applied phenomenology”: an appeal to facts or “things in themselves” as always furnishing a descriptive basis for speculative philosophical concepts. One key source of just such a pattern of facts is expressed in Scheler’s descriptive mapping of human emotional life (the “Stratification of Emotional Life”) as articulated in his seminal 1913–1916 work, Formalism in Ethics and Non-Formal Ethics of Values.〔Manfred S. Frings, Max Scheler: A Concise Introduction into the World of a Great Thinker (Milwaukee: Marquette University Press, 1996), p. 21.〕 == Overview == The practical significance of Scheler's Stratification of Emotional Life is obvious in several respects and points of view. First, Scheler seems to be making a case in favor of what we might refer to today as Emotional Intelligence, as a portal to more ethical behavior and optimum personal development, similar to the ancient Greek concern for promoting virtuous character.〔Max Scheler “Ordo Amoris”, in Selected Philosophical Essays, trans. David R. Lachterman (Evanston: Northwestern University Press, 1973), pp. 103-104. See also Plato’s Republic (the Soul).〕 However quite unlike many of our modern attitudes and prejudices, emotional life ought ''not'' be viewed as simply a chaotic impediment to reason, but rather should be understood as a sort of “sixth sense” having an informative objective core: what Scheler termed our ''Ordo Amoris'' (or “Logic of the Heart”).〔“Ordo Amoris”, p. 117.〕 Second, for Scheler values have true primacy as real inherent ''qualities'' discovered in things, people, situations and the like. Values and immanent emotive experience are co-extensive: “the plain fact is that we act vis-à-vis values just as we do vis-à-vis colors and sounds.” 〔Max Scheler, Formalism in Ethics and Non-Formal Ethics of Values, trans. Manfred S. Frings and Richard L. Funk (Evanston: Northwestern University Press, 1973), p. 174.〕 Scheler's claim is that the correlates of feelings and emotions are ''values'', just as the correlates of visual perception are ''colors'' and audio perceptions are ''sounds''. If such qualities are present in a person's world, they tend to be apprehended. But the reverse is also true: the meanings ascribed to things, people, situations and the like are uniquely co-extensive with the subjective relativity of every ''person'', as the "totality of acts of different kinds" 〔Formalism, p. 383.〕 having a unique qualitative direction 〔Formalism, p. 385.〕 and destiny.〔"Ordo Amoris", p. 106.〕 As a value being and bearer of values every person is as unique as a snowflake. This is why Scheler's ethics is commonly referred as a Material Value-Ethics as opposed to a formal ethics (Immanuel Kant). Third, values are emotively intuited. The ''whole'' of "something" is intuited by consciousness before any of the ''parts'' can fully be rationally known or assimilated. Common expressions such as "ah ha", "love at first sight," ''déjà vu'' or "the cat's pajamas" sum up this basic idea. Values are realized though personal apprehensions (i.e. "attractions" and "repulsions") of positive (and negative) qualities discoverable through our own pre-thought, pre-willed acts of ''preference''.〔Max Scheler, The Nature of Sympathy, trans. Peter Heath (Hamden: Shoe Sting Press, 1973), p. 153.〕 Fourth, depth of emotion signals importance (intensity) of value, just as absence of feeling signals the lack. This depth structure found in emotive life correlates reciprocally to Scheler’s formulation of an upward vertical ''apriori'' hierarchy of values as forming the basis of an intuitive ethics inspired by love,〔Sympathy, p. 157 & 161. For Scheler, the introduction of Christian Love in history validated loving those perceived as “lower” in stature than oneself, (i.e., the needy, the affirmed, the socially exploited and rejected, the different) in contrast to the classical Greek and Roman love which focused only what is higher or more powerful. With Christian love, our aiming higher leads to God which in turn leads to compassion and acceptance toward others and the world unlike ourselves as a work in progress, struggling and less than perfect, but beautiful and valued nonetheless. See also “Frings” pp. 126-127.〕 emanating ultimately from the ''Divine''.〔Sympathy, Chapter 11; “Ordo Amoris”, pp. 105-108; Formalism, p. 294. Also see Max Scheler, On the Eternal in Man.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Stratification of emotional life (Scheler)」の詳細全文を読む スポンサード リンク
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