Scheler’s impact on Non-conformism points to an affinity between the phenomenology of affectivity and the antibourgeois movement in interwar France. Scheler himself calls on the vitalism of Guyau and Bergson to argue against projective concepts of empathy. He broadens affective situations into an interaction between bourgeois tendencies to narrow ressentiment and generous cultural dynamics. Non-conformists appropriate these modes of affectivity, pried from faith contexts. Jankélévitch transforms Scheler’s value ethic into an aggressive virtue ethic. Corbin draws from Scheler the inspiration for (...) a syncretistic anthropology of responsiveness. With reference to Scheler, Aron develops an ethic of value decisions that is free from ressentiment. (shrink)

Die Frage nach dem Verhältnis von Leben und Geschichte ist brisant und ist immer wieder Gegenstand leidenschaftlicher Kontroversen. Beide Positionen zusammenzudenken scheint problematisch zu sein, sofern Geschichtsorientierung bedeutet, das Sich-Verändernde zu erfassen, Anthropologie und Ethnologie dagegen die >ewige.