A book on ethics and philosophy of values

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III/ About the state of mind requested to understand the problem of values

We can imagine that, before being defined by its content, a discipline is characterised by a certain state of mind, which it requires of those who want to study it. If this psychological state is not adopted, then the results achieved by this discipline will be dismissed by the researcher, who will simply argue that he is bored.
In simple terms, then, we can say that poetry requires its listener to be in a dreamy frame of mind, that physics is perhaps more suited to a curious temperament that likes to organise observations, and that mathematics requires a mind that is fascinated by the strangeness and abstraction of mathematical objects; history will rarely appeal to the man of action whose mind is focused on the future (unless he is looking for lessons to help him realise his own projects), but rather to the man whose mind is focused on the past, considered as an inexhaustible source of fascinating information, etc.

If we accept this point of view, then it seems that, when we set out to study a new discipline, it is important to begin by examining not its content, but the state of mind that it requires in order to make ourselves sensitive to it. If this is not done, the researcher will only gain knowledge of the discipline, but not a deep understanding of it.
It could be argued, for example, that if a philosopher wants to understand Marx, he must become a Marxist; or if he wants to understand Augustine, he must become a Christian, etc. In short, it is a matter of living existentially the intuition that gave birth to this or that thought and that carries it into its conceptual expression, and to do that, he must meditate, long and patiently, to try to grasp that intuition.
Each person interested in axiology should carry out this meditation work. Perhaps I can try to describe, albeit imperfectly, the conceptual content that the researcher might ponder in order to grasp this intuition.

The interest of axiology only becomes apparent when we realise that the problem of values is... a problem, in other words a question that resists the researcher's grasp, that has no obvious answer and perhaps even no conceivable answer.
This leads us to understand that the problem of values constitutes a scandal, that of the absence of any foundation for values, which reigns from the most ancient to the most contemporary thought. We must therefore allow ourselves to be seized by the provocative challenges posed by extreme axiological doctrines. Finally, the researcher is in a position to adopt the state of mind required to approach the study of axiology, which consists in suspending all value judgements.
This is the spiritual journey we are going to describe, taking up each of its moments in detail.