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By Florentin Smarandache

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The plight of the heroine in a fictionalized account, but we do not project the actual existence of the other. In many instances, empathy can supply the actual causal explanation for our emotional moods. But Scheler maintained his criticism against projective empathy. He denied that this theory can supply the basic and fundamental explanation for the very origin and fact of our knowledge of, and our emotional feeling for, the emotional state of another. Furthermore, underlying this whole discussion was Scheler's more general criticism against all scientific attempts to explain the causal factors of sympathy, instead of trying to understand its meaningful-expressive elements and to gain a proper insight into the true essence of sympathy as a feeling-a feeling with someone else.

In the realm of being itself he had to resolve the idealism-realism problem within the context of his own devising. Secondly, at this time, he sought explicitly to synthesize the major philosophical questions within the philosophy of man. In man, the problem of realism-idealism is not the relation between body and soul, between matter and form, between extension and thought. It is the relation of the most basic vital impulse as opposed to spirit. Scheler spoke of Drang, Lebensdrang or Gefiihlsdrang to describe this most basic reality in things.

Iele). Response to material values puts man into direct contact with the vital, the real. This impulsive vital drive, for Scheler, is the basic core of reality. The different levels of reality, the inorganic, the vegetative, the sentient and the spiritual, all respond to this vital drive according to their own degree of being. But each level of being must remain in vital communion with this basic drive. The fault of rationalism is that by an act of super-intellectualization it loses contact with the material and the vital.

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