By S.L. Frank
Russian philosopher S. L. Frank here examines the unceasing struggle between good and evil within the limits of this world. Frank combines an interpretation of his life-experience in the light of his Christian faith with his overall philosophical intuition of metaphysical realism.
S.L. Frank (1877–1950) was a leading figure in the fascinating flowering of Russian philosophical thought that spanned roughly the first five decades of this century. Frank was expelled from Russia in 1922 and worked in European exile until his death in London. His most important works are The Object of Knowledge (1915), an examination of the limits of abstract knowledge; The Soul of Man (1917), a work of philosophical psychology; The Foundations of Social Being (1930), a work of social philosophy; The Unknowable (1939); The Light Shineth in Darkness (1949), an exploration of the nature of evil in the world; and Reality and Man (published posthumously in 1956), a metaphysics of human being.
—From the translator’s preface
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“My interest in [Max] Scheler's critique of Kant runs back nearly a decade.... The more I read of Scheler, the more I began to see the value of a project dealing with his critique of Kant in Der Formalismus in der Ethik und die Materiale Wetethik, which would possess the virtue of focusing in a single project three important strands of philosophical interest: phenomenology, Kantianism, and ethics. ... "The study is divided into six chapters and two appendices.
"There are many reasons for writing a biography of Semyon Frank. Quite apart from his philosophy, he lived a remarkable life. Born in Moscow in 1877, he was exiled from Soviet Russia in 1922 and died in London in 1950. The son of a Jewish doctor, he became a revolutionary Social Democrat in his teens and finished his life as a Neoplatonist Christian.
Schelling’s Treatise on the Essence of Human Freedom
By Martin Heidegger
· Translation by Joanna Stambaugh
Heidegger’s lectures delivered at the University of Freiburg in 1936 on Schelling’s Treatise On Human Freedom came at a crucial turning point in Heidegger’s development. He had just begun his study to work out the term “Ereignis.” Heidegger’s interpretation of Schelling’s work reveals a dimension of his thinking which has never been previously published in English.