 Scheler’s commitment to the distinctive nature of the human being and to the two irreducible movements of the Weltgrund, spirit and life-urge, leaves his final thought in a kind of dualism. He is readily aware of this and argues that his is a new type of dualism. It does not suffer from the problems introduced by the Cartesian dualism of mind and body. Yet, due in part to the unfinished nature of both his philosophical anthropology and metaphysics, we are left with more questions than answers about the relation between life and spirit. For instance, how do spirit and life interact when life is value blind and spirit is powerless? How is the human being a unity when it participates in two essentially different movements? What is clear is that these two movements constituting the unique place of the human being interpenetrate one another through a discourse of loving, the eros of life and the agape of spirit. Through his or her existence, the human beings is the unification of both forms of loving and is afforded the unique insights that arise through eros and agape. Scheler’s attempt at a metaphysics is a more speculative approach to an examination of human existence, but this speculative move is motivated by a fuller understanding of the original and loving openness the human being bears to the world.