working out an axiological ontology. Another unique and controversial element of Scheler's axiology is the notion of the emotive a priori: values can only be felt, just as color can only be seen. Reason cannot think values; the mind can only order categories of value after lived experience has happened. For Scheler, the person is the locus of value-experience, a timeless act-being that acts into time. Scheler's appropriation of a value-based metaphysics renders his phenomenology quite different from the phenomenology of consciousness (Husserl, Sartre) or the existential analysis of the being-in-the-world of Dasein (Heidegger). Scheler's concept of the "lived body" was appropriated in the early work of Maurice Merleau-Ponty. Max Scheler extended the phenomenological method to include a reduction of the scientific method too, thus questioning the idea of Husserl that phenomenological philosophy should be pursued as a rigorous science. Natural and scientific attitudes (Einstellung) are both phenomenologically counterpositive and hence must be sublated in the advancement of the real phenomenological reduction which, in the eyes of Scheler, has more the shapes of an allround ascesis (Askese) rather than a mere logical procedure of suspending the existential judgments. The Wesenschau, according to Scheler, is an act of breaking down the Sosein limits of Sein A into the essential-ontological domain of Sein B, in short, an ontological participation of Sosenheiten, seeing the things as such (cf. the Buddhist concept of tathata, and the Christian theological quidditas). Man and History (1924) Scheler planned to publish his major work in Anthropology in 1929, but the completion of such a project was curtailed by his premature death in 1928. Some fragments of such work have been published in Nachlass. In 1924, Man and History (Mensch und Geschichte), Scheler gave some preliminary statements on the range and goal of philosophical anthropology. In this book, Scheler argues for a tabula rasa of all the inherited prejudices from the three main traditions that have formulated an idea of man: religion, philosophy and science.Martin Buber Between man and man p.216 Scheler argues that it is not enough just to reject such traditions, as did Nietzsche with the Judeo-Christian religion by saying that "God is dead"; these traditions have impregnated all parts of our culture, and therefore still determine a great deal of the way of thinking even of those that don't believe in the Christian God. To really get freedom from such traditions it is necessary to study