 Many of the differences between Scheler and his fellow phenomenologists, whether in terms of style or content, could be attributed to a difference in their personalities. Yet, there are at least notable and substantial differences between Scheler and other phenomenologists such as Husserl, Heidegger and Merleau-Ponty. For example, Scheler draws a much sharper line between existence and spirit, between the real and the ideal, between object and act. This can be seen most acutely in Scheler’s understanding of the intuition of essences and how such an intuition participates in the becoming-God. In terms of style, Scheler worked solely from insight and refused to follow any prescribed method or pedagogy. His tendency was to move directly to the most profound or deepest of insights, rather than develop levels of phenomenological analysis, e.g., static and genetic, or hermeneutic. As a result, Scheler does not hesitate to take up subjects such as ethics, politics and religion. This lack of method in Scheler is in part due to the foundational nature of the emotional life, his conviction that love is the ground for knowledge – a foundational relation in direct opposition to Husserl. If there is a single point or thought that best captures the distinctive nature of Scheler’s approach in contrast to that of his fellow phenomenologists, it is his notion of the human being as person. This “choice” of human being as person in contrast to Husserl’s transcendental ego, Heidegger’s Dasein or Merleau-Ponty’s lived-body gives a particular directedness to Scheler’s thought, an emphasis on the personal dimension of experience. Scheler’s world is cast in a much different relief and as a consequence, is illuminated by such personal experiences as the love of others and the divine.