Titlebook: Vladimir Solovyev and Max Scheler: Attempt at a Comparative Interpretation; A Contribution to th Helmut Dahm Book 1975 D. Reidel Publishing

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Systematic Philosophy,uality of the subjective and objective worlds. The true being is the absolute primordial ground [the absolute primordial principle — .] of these worlds. As a result there are three organic parts which constitute the structure of the total philosophical system of integral knowledge. For if the object

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Special Problems,tions which although related to the immanent structures of Solovyev’s and Scheler’s thought and its philosophical and cultural relevance do not belong to the essence of their affinities and their interpretation.

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Retrospect,ovyev and Scheler to phenomenology has been explained on the grounds of and within the framework of a possible influence of Solovyev on Scheler. However it would be desirable once again to recapitulate the results of this investigation.

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Soviet Judgement and Criticism of Solovyev,rov, F.A. Rotštejn and O.Ju. Šmidt), Moscow 1947: SOLOV’EV, Vladimir Sergeevič (columns 59-60):.SOLOVYEV, Vladimir Sergeyevich (1853–1900), was a well-known idealistic Russian philosopher of a mystical bent, a writer and a poet. He was a son of the historian Sergey Mikhaylovich Solovyev [1820–1879].

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Book 1975tion to one another. The author shows, however, that such a correlation is not based on any factual influence of the earlier Russian on the later philosophy of Scheler. The similarities in their spiritual and philosophical development are significant as the author demonstrates in his chapter on syst

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,Solovyev’s Idea of “Integral Knowledge” and Scheler’s “System of Conformity”,rocosm obtained meta-anthropologically on the basis of the facticity of man. “The nature of man as such exhibits three fundamental forms of being .: feeling, thought and the active will. Each of these has two aspects — one exclusively personal, the other social.”

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0561-2551 irect relation to one another. The author shows, however, that such a correlation is not based on any factual influence of the earlier Russian on the later philosophy of Scheler. The similarities in their spiritual and philosophical development are significant as the author demonstrates in his chapt