This comparative study of the works of Vladimir Solovyev and Max Scheler explores some of the areas in which their thoughts seem to bear a direct 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 chapter on systematic philosophy. This comparison is not just of historical interest. It is meant to contri­ bute to a better understanding between the East and the West. The author provides a basis for future discussions by establishing a common area of inquiry and by demonstrating a convergence of viewpoints already in regard to these problems. The author also discusses the potential role of the ideas of Solovyev and Scheler in the formation of a consciousness which he sees now emerging in the Soviet Union - a consciousness critical of any misrepresentation both of non-Marxist Russian philosophy as well as of Western philosophy in general. In regard to the translation itself, three things should be mentioned. First of all, the distinction between the important German words "Sein" and "Seiendes" is often difficult to preserve in translation. Unless otherwise noted all references to "being" refer to "Seiendes." Second, the abbreviations of the works of Solovyev and Scheler used in the footnotes are clarified in the summary of the works of these authors found on page 31Off. below.

Inhalt

I. The Idea of Philosophy.- I. The Concept of "Something" and of the "Absolute Being".- II. Solovyev's "Absolute Being" and Scheler's "The Eternally Astonishing Roofing of the Abyss of Absolute Nothing".- III. Summary.- 1. "Something" and "Absolute Being".- 2. The Absoluteness of "Being" and of "Nothingness".- II. Solovyev's Idea of "Integral Knowledge" and Scheler's "System of Conformity".- I. The Meta-Anthropological Aspect.- II. The Historical Aspect.- III. The Epistemological Aspect.- III. The Relation Between Religion and Metaphysics.- I. Typology.- II. The Problems.- 1. "Faith" and the "Spontaneity of Reason".- 2. The Ontological and Epistemological Content of "The Mystical" in Solovyev.- 3. Concerning the "Non-Givenness of the Personality of God".- 4. "I" - "External World".- 5. The Constitution of the Concept of Consciousness.- 6. "Person" - "Act".- 7. The Ontological Clarification of the "Person" as the "Existential Form of Spirit".- 8. Phenomenal Corporeality and the Idea of Life.- 9. The "States of Consciousness" and Their Interrelation.- 10. Phenomenological Delimitation of Body and Spirit.- 11. Conclusions about the "Non-Givenness of the Personality of God".- IV. Systematic Philosophy.- I. "Organic Logic".- II. "Organic Metaphysics".- III. "Organic Ethics".- IV. The Philosophy of Eros.- V. Special Problems.- I. The Feminist Issue and the Idea of God.- II. On the Question of Influence.- VI. Retrospect.- VII. Russian Philosophy from Solovyev to Shestov - Revision of a Soviet Taboo.- I. The Argument over Russian Philosophy.- II. From Theosophy to Phenomenology.- III. The New Religious Philosophy.- VIII. Soviet Judgement and Criticism of Solovyev.- I. The Great Soviet Encyclopaedia, 1 st edition 1947.- II. The Great Soviet Encyclopaedia, 2nd edition 1957.- III. Against Contemporary Falsifiers of the History of Russian Philosophy, 1960.- IV. History of Russian Philosophy, 1961.- IX. Soviet Appropriation of Scheler's Phenomenology.- Notes.- Bibliography - A Summary of the Works by and on Vladimir Solovyev and Max Scheler.- Index of Names.