MAX SCHELER: EMPIRICAL PSYCHOLOGY FOR HEIDEGGER'S POSITION

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SCHELER’S “GESTALT-PSYCHOLOGY” TRANSFORMED HEIDEGGER:
We all know that Husserl radically mentored Heidegger’s thought and caused Heidegger’s radical reading of Hegel. But for Heidegger, the overwhelming drive to stay centered in the unconscious and sensate existence, goes to Scheler. Scheler proposed that the existential hermeneutical range of “exchange, transformation, and metamorphosis” all can be understood by examining “lower-being” as it, itself climbs up through “higher-being”. And not the other way around where higher-teleology influences lower-being. There is no teleology for Scheler. Heidegger adopted this in full force.
Therefore, since Heidegger has almost been universally adopted by post-modern thinkers (especially in France); it is imperative to understand Heidegger’s own emergence. That means understanding SCHELER.
EXCHANGE:
Scheler moves through the unconscious in moments of “ecstatic-impulsion” that display “force-centers” like expression, instinct, and association. This leads to an evolving “world-open-self” as a proto-subjectivity. “Spirit” makes its first appearance here. The existential-self engages in transforming environment for the first time; by forming a spirit-centered thought=picture where feeling-percepts are arranged in a first-value-order.
Scheler next moves to the dokounta-threshold of “a-priori-insight” and “turning”. We turn away from the sensate world and toward intersubjectivity. “essential-aspects” of the first thought-picture” are refined, by referring to a-priori essential ideas that we already carry, in our being “human”.
TRANSFORMATION:
When Scheler copies the dokounta-image to the axis-threshold, he announces the triad of negation, conversion, and ingathering. In “negation”, the existential- self unveils the essential categories of value in the current model which seeks conceptualization and positing. In conversion, the partitioned concepts are constrained and concentrated to create the “ascetic-ideal”. In “ingathering”, spirit becomes “manifest”; the “notion-of-the-true” is ingathered within the self’s realm of ideation; ready for positing. But this “notion” is a “subjective-steering”, not an “objective-teleology”.
METAMORPHOSIS
Welcome to the self’s work of cognition:
“Positing” is “posited-steering”; where value-structure is posited in front of the sensate “life-of-drives”
“logos” is equated with “sublimation”; a temporal “gestalt-pattern” of emerging spirit makes itself known in subjective phantasmic-vision. Vision is coupled with “steering” and positing is directed toward this entrance-node in the emerging-event. The result is the presence of an “idea-conditioned” drive-driven-tendency”. Or LOGOS
“absolute-turn of metamorphosis” is the spirit-centeredness when drive-driven-tendencies are enchained into a greater whole. Sensate-world “turns” to service of “structure-of-life”.
HEIDEGGER LOVED IT; AND OPENLY PRAISED IT.
This was written in 1928, toward the end of Scheler’s life. A Brief departing monograph of “brilliance”.