hate are acts in which the value-realm accessible to the feelings of a being...is either extended or narrowed." Love and hate are to be distinguished from sensible and even psychical feelings; they are, instead, characterized by an intentional function (one always loves or hates something) and therefore must belong to the same anthropological sphere as theoretical consciousness and the acts of willing and thinking. Scheler, therefore calls love and hate, "spiritual feelings," and are the basis for an "emotive a priori" insofar as values, through love, are given in the same manner as are essences, through cognition. In short, love is a value-cognition, and insofar as it is determinative of the way in which a philosopher approaches the world, it is also indicative of a phenomenological attitude. Material value-ethics A fundamental aspect of Scheler's phenomenology is the extension of the realm of the a priori to include not only formal propositions, but material ones as well. Kant's identification of the a priori with the formal was a "fundamental error" which is the basis of his ethical formalism. Furthermore, Kant erroneously identified the realm of the non-formal (material) with sensible or empirical content. The heart of Scheler's criticism of Kant is within his theory of values. Values are given a priori, and are "feelable" phenomena. The intentional feeling of love discloses values insofar as love opens a person evermore to beings-of-value (Wertsein). Additionally, values are not formal realities; they do not exist somewhere apart from the world and their bearers, and they only exist with a value-bearer, as a value-being. They are, therefore, part of the realm of a material a priori. Nevertheless, values can vary with respect to their bearers without there ever occurring an alteration in the object as bearer. E.g., the value of a specific work of art or specific religious articles may vary according to differences of culture and religion. However, this variation of values with respect to their bearers by no means amounts to the relativity of values as such, but only with respect to the particular value-bearer. As such, the values of culture are always spiritual irrespective of the objects that may bear this value, and values of the holy still remain the highest values regardless of their bearers. According to Scheler, the disclosure of the value-being of an object precedes representation. The axiological reality of values is given prior to knowing, but, upon being