The purpose of this article is to identify the most important elements of Hartmann’s understanding of “feeling of value” and to point out the ambiguities associated with this notion. The most important stages in the formation of this concept are delineated by the publications: Grundzüge einer Metaphysik der Erkenntnis, Ethik, Vom Wesen sittlicher Forderungen.[1] In all of these texts, Hartmann treats feeling of value as a proper way of knowing value, in relation to which philosophical cognition of value is only (...) secondary and dependent. Hartmann’s understanding of feeling of value in ethics is, however, very broad, so that it somewhat loses the subtle divisions that were characteristic of the views of Max Scheler and Dietrich von Hildebrand. At the same time, however, Hartmann’s concept introduces several new elements that are important for the understanding of the nature of the feeling of value, such as, among others, the limited capacity of the axiological consciousness, the shifting horizon of values, or the relational reference of values to the person as the subject and addressee of an action and the reference to the situation in which a given action is taken. Moreover, to a greater extent than Scheler and von Hildebrand, Hartmann develops a field for the presence of rationalistic elements in the cognition of values. (shrink)

In zwanzig Beiträgen behandelt der vorliegende Sammelband Karl Jaspers in seiner historischen und aktuellen Bedeutung als Psychiater und Philosoph. Das Panorama der verschiedenen wissenschaftlichen Disziplinen, die dabei zu Wort kommen und aufeinander Bezug nehmen, reicht von Psychiatrie, Medizingeschichte, Allgemeinmedizin, Philosophie und Soziologie über Zeitgeschichte, Literaturwissenschaft und Kulturgeschichte bis zur Filmwissenschaft. Immer geht es um ein ganzheitliches Menschenbild in programmatischer Orientierung an einer Zielgruppe, die auch den Nicht-Spezialisten umfaßt. Der Band gliedert sich übersichtlich in ”Zugänge“, ”Interpretationen“ und ”Beziehungsfelder“.

Dietrich von Hildebrand provides a uniquely in-depth and astute analysis of the many ways we substitute false idols (the "graven images") for true Christian morality. This is not a simple book on the differences between good and evil; most people do not replace true morality with pure evil, but with some other "extramoral" good, like "respectability" or "honor." Hildebrand guides us through these false alternatives, helping to show both what is good in them, but also where they fall short (...) of the uniqueness of true Christian morality. ______ "When this book first appeared in 1957, it was a whirlwind of fresh air in the field of moral theology and philosophy. The novelty was first of all methodological: the attempt to go back to things themselves and to start an investigation that makes a direct appeal to the lived experience of the inquirer. The task of the philosopher is not that of reading books, combining them in different ways, and then producing a new book. The primary textbook of philosophy is human experience itself and the reader (or, rather, the listener) is called to make an active comparison between what is presented to him and what he experiences in his own life. Philosophy in this sense is not so much a doctrine as an activity: the textbook is human life itself. " -- Rocco Buttiglione. (shrink)

Is morality relative? Does it depend on one's perspective or on external circumstances? It has become popular, even commonplace, to assert that what is moral is dependent on one's situation. Dietrich von Hildebrand saw this trend coming, and at the earliest outset he authored this book as a refutation of "situation ethics" and an affirmation of the unchanging and universal call of true morality. The book takes up the central challenge of situation ethics to argue, definitively, that some actions (...) are always and in every situation wrong. But Hildebrand is sensitive to the special circumstances of individual people's lives, and he does far more than simply offer judgment. He leads us first to understand the allure of "self-righteousness," of "the tragic sinner," and of "sin mysticism," and how these can obscure true morality. _____ "Through the wealth and carefulness of his analyses, along with the skill with which he discovers the kernels of truth and beauty wherever they are to be found, von Hildebrand uncovers the errors of false situation ethics. But at the same time, he finds fault also with self-righteous, complacent mediocrity, and juridical moralism that is false and lifeless. Thus he clearly sets forth the uniqueness of Christian morality." - Bernard Häring "The Augustinian tradition is a great one in Christian philoso­phy and in Dr. von Hildebrand's work one finds an example of how alive, wholesome, and sound it can be today, and how very much in contact with what is of value in contemporary thought. Clearly all can profit very much from this work." - Germain Grisez. (shrink)

EDITOR'S INTRODUCTORY ESSAY1 A short biographical note Dietrich von Hildebrand was born in 1889 in Florence, as the sixth child and only son of the German ...

How does a person become Hitler's enemy number one? Not through espionage or violence, it turns out, but by striking fearlessly at the intellectual and spiritual roots of National Socialism. Dietrich von Hildebrand was a German Catholic thinker and teacher who devoted the full force of his intellect to breaking the deadly spell of Nazism that ensnared so many of his beloved countrymen. His story might well have been lost to us were it not for this memoir he penned (...) in the last decades of his life at the request of his wife, Alice von Hildebrand. In My Battle Against Hitler, covering the years from 1921 to 1938, von Hildebrand tells of the scorn and ridicule he endured for sounding the alarm when many still viewed Hitler as a positive and inevitable force. He expresses the sorrow of having to leave behind his home, friends, and family in Germany to conduct his fight against the Nazis from Austria. He recounts how he defiantly challenged Nazism in the public square, prompting the German ambassador in Vienna to describe him to Hitler as 'the architect of the intellectual resistance in Austria.' And in the midst of all the danger he faced, he conveys his unwavering trust in God, even during his harrowing escape from Vienna and his desperate flight across Europe, with the Nazis always just one step behind. Dietrich von Hildebrand belongs to the very earliest anti-Nazi resistance. His public statements led the Nazis to blacklist him already in 1921, long before the horrors of the Third Reich and more than twenty-three years before the famous assassination attempt on Hitler in July 1944. His battle would culminate in the countless articles he published in Vienna, a selection of which are featured in this volume. 'It is an immense privilege,' writes editor John Henry Crosby, founder of the Hildebrand Project, 'to present to the world the shining witness of one man who risked everything to follow his conscience and stand in defiance of tyranny'. (shrink)

Von Hildebrand, D. Das Wesen der Hierarchie.--Hengstenberg, H.-E. Gegenwärtigkeit.--Deku, H. De nihilo.--Hamburger, S. J. Das Phänomen der Patina.--Marra, W. A. A minimum epistomology.--Crosby, J. F. Refutation of skepticism and general relativism.--Wenisch, F. Versuch einer Rechtfertigung der Philosophie.--Chervin, R. The Christian phenomenologist as teacher of contemporary youth.--Von Hildebrand, A. Near-sightedness of keen thinkers.--Miceli, V. Heidegger and Bultmann.--Seifert, J. Friedrich Nietzsches Verzweiflung an der Wahrheit und sein Kampf gegen die Wahrheit.--Heyne, M. W. Wesen und Wirklung einiger in der Abtreibungsdiskussion verwendeter Schlagworte.--Schwarz, S. (...) D. Spontaneous freedom.--Teichert, F.--The essence of virtue, as found in the writings of Dietrich von Hildebrand. (shrink)

This new edition of The Heart is the flagship volume in a series of Dietrich von Hildebrand's works to be published by St. Augustine's Press in collaboration with the Dietrich von Hildebrand Legacy Project. Founded in 2004, the Legacy Project exists in the first place to translate the many German writings of von Hildebrand into English. While many revere von Hildebrand as a religious author, few realize that he was a philosopher of great stature and importance. Those who (...) knew von Hildebrand as philosopher held him in the highest esteem. Louis Bouyer, for example, once said that "von Hildebrand was the most important Catholic philosopher in Europe between the two world wars." Joseph Cardinal Ratzinger expressed even greater esteem when he said: "I am personally convinced that, when, at some time in the future, the intellectual history of the Catholic Church in the twentieth century is written, the name of Dietrich von Hildebrand will be most prominent among the figures of our time." The Heart is an accessible yet important philosophical contribution to the understanding of the human person. In this work von Hildebrand is concerned with rehabilitating the affective life of the human person. He thinks that for too long philosophers have held it in suspicion and thought of it as embedded in the body and hence as being much inferior to intellect and will. In reality, he argues, the heart, the center of affectivity, has many different levels, including an eminently personal level; at this level affectivity is just as important a form of personal life as intellect and will. Von Hildebrand develops the idea that properly personal affectivity, far than tending away from an objective relation to being, is in fact one major way in which we transcend ourselves and give being its due. Von Hildebrand also developed the important idea that the heart "in many respects is more the real self of the person than his intellect or will." At the same time, the author shows full realism about the possible deformities of affective life; he offers rich analyses of what he calls affective atrophy and affective hypertrophy. The second half of The Heart offers a remarkable analysis of the affectivity of the God-Man. (shrink)

Early on Dietrich von Hildebrand distinguished himself as a thinker with an unusual understanding of human love. His books in the 1920s on man and woman broke new ground and stirred up fruitful controversy. Toward the end of his life he wrote a foundational book on love, The Nature of Love. He had in fact been preparing all his life to write this work; he was so drawn to the philosophical analysis of love that his students long ago had (...) dubbed him doctor amoris, the doctor of love. The Nature of Love is a masterpiece of phenomenological investigation. Not since Max Schelers work on love have the resources of phenomenology been so fruitfully employed for the understanding of what love is and what it is not. (shrink)

Dietrich von Hildebrand, a close friend of Max Scheler since 1907, wrote this assessment of Scheler’s personality and philosophical style in 1928, just months after Scheler’s death. (Dietrich von Hildebrand, “Max Scheler als Persönlichkeit,” Hochland 26, no. 1 [1928/29]: 70–80.) He explores the extraordinarily rich lived contact with being out of which Scheler philosophized. At the same time he acknowledges the lack of philosophical rigor in many of Scheler’s analyses. He brings out the restlessness of Scheler’s mind and (...) person that resulted from a one-sided passion for coming to know things; Scheler was not able to dwell with things or persons once he had come to know them. Von Hildebrand also explores the relation of Scheler’s thought to Catholicism and offers an interpretation of Scheler’s abandonment of Catholicism in his last years. (shrink)

Dietrich von Hildebrand seeks to pursue the idea that the discipline of phenomenology can offer a way of surmounting what Kant saw as the intrinsic limitations of human metaphysical enquiry. In this book review of the 2021 edition of Hildebrand’s What is Philosophy?, Hildebrand’s train of thought is reconstructed in some detail, from his opening remarks about knowing in general through to his account of the intuition of essences, the question of objectivity, and the overarching purpose of philosophy. Hildebrand’s (...) argument culminates in the claim that philosophy is not only the fundamental activity of a mind turned toward God, but is properly a preamble to religious faith. The review concludes by raising a number of objections to Hildebrand’s version of phenomenological realism. (shrink)