Material Ethics of Value: Max Scheler and Nicolai Hartmann (Phaenomenologica)

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Max Scheler and Nicolai Hartmann developed ethics upon a phenomenological basis. This volume demonstrates that their contributions to a material ethics of value are complementary: by supplementing the work of one with that of the other, we obtain a comprehensive and defensible axiological and moral theory. By �phenomenology, �� we refer to an intuitive procedure that attempts to describe thematically the insights into essences, or the meaning-elements of judgments, that underlie and make possible our conscious awareness of a world and the evaluative judgments we make of the objects and persons we encounter in the world.

Material Ethics of Value: Max Scheler and Nicolai Hartmann (Phaenomenologica) Review

... In the opening chapter of Material Ethics of Value: Max Scheler and Nicolai Hartmann, Kelly summarizes Hartmann's account by saying that it has taken years for thinkers to respond to Nietzsche's observation that we have not yet grasped the meaning of good and evil: "Lost for years in unprofitable studies of human consciousness, ethics had forgotten the orientation that it once received from Aristotle: a limited but nonetheless `material,' or content-driven, study of the value-phenomena we call virtues" - even if, in Aristotle's account, "we are left with a noble torso without a phenomenology of its members."

The pieces of the puzzle required to reconstruct a viable framework for moral reasoning and discourse have come together, suggests Kelly, only gradually and incrementally. Kant achieved one of the indispensable requirements through his insight into the a priori nature of moral judgment embodied in his Categorical Imperative, which liberated ethics from an empirical and descriptive dependence upon of the contingent ends and outcomes of human action. His ethics remained purely formal, however, lacking the further insight needed into the objective nature of material values and their ranks as capable of being apprehended a priori in intentional intuition. Nietzsche, for his part, opened us to an array of values beyond merely the moral by means of his "transvaluation of all values," but his ethics eventually ended in relativism, making any serious investigation into the nature and interrelations of values appear to be pointless. It was only the publication of Scheler's Formalismus in der Ethik (1916), according to Hartmann, which finally opened the way for a genuine material (content-based) axiological ethics. Whatever further insights Hartmann and others may have contributed, Scheler's ethics was the first to be built upon a foundation of material values objectively given a priori, to encompass both values and morals, and to apprehend the content of goods and virtues in their manifold gradations by the light it cast on Aristotle's virtue-ethics from a phenomenological perspective.

It is doubtful whether any contemporary scholar may be found who is more eminently qualified than Eugene Kelly to guide us in an inquiry into Scheler's and Hartmann's legacy of a material value-ethics and to help us in assessing its importance for moral reasoning today. Kelly has spent most of his professional career writing and lecturing on Max Scheler's philosophy. In 1977, he published his first monograph, Max Scheler, a concise and closely-reasoned survey of Scheler's philosophy as a whole, which carries a Foreword by the eminent student of existentialism, William C. Barrett. Twenty years and many articles and presentations later, Kelly published his second book on Scheler, Structure and Diversity: Studies in the Phenomenological Philosophy of Max Scheler (1997), the work of a seasoned scholar, enriched by two decades of further reflection and broader reading both inside and outside of the phenomenological tradition, in which he rethinks the conclusions of his earlier work and explores hitherto unexamined implications of Scheler's philosophy.

... Kelly's stated objective is to demonstrate that the contributions of Scheler and Hartmann to a material ethics of value are complementary, despite their differences, and provide a foundation for a comprehensive and defensible axiological and moral theory. Further, in the course of his analysis, he seeks to demonstrate that a material value-ethics functions also as an ethical personalism - not solely, he says, by virtue of being descriptive of the moral agent, but by deriving from its descriptions normative principles of living and acting. "In this respect," he writes in his final chapter, "material value-ethics is certainly anomalous; it is a unique search for lucidity in morals. There is nothing like it in the prior history of philosophy."

... Kelly's book represents a milestone in the history of phenomenological moral reasoning and material-value ethics. It is a remarkable achievement from many points of view, with manifold implications not only for Scheler studies and Hartmann scholarship, but for the future of phenomenological value-theory, material value-ethics and virtue ethics. We owe Professor Kelly a debt of gratitude for this work. -- from my "Introduction: The Legacy and Promise of Scheler and Hartmann," pp. vii-xi.

Chapters:

1. The idea of a material value-ethics
2. The phenomenology of value
3. The orientation of human beings toward value
4. Values and moral values
5. Action theory and the problem of motivation
6. Goodness and moral obligation
7. The concept of virtue and its foundations
8. Virtue ethics
9. The phenomenology of the person
10. Ethical Personalism
Bibliography
Index

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