Hermann Cohen


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Cohen, Hermann

 

Born July 4, 1842, in Coswig, Anhalt; died Apr. 4, 1918, in Berlin. German idealist philosopher and founder of the Marburg school of neo-Kantianism. Professor at Marburg from 1876 to 1912 and at Berlin from 1912.

By eliminating the Kantian concept of thing-in-itself and the resulting distinction between sense perception and reason, Cohen transformed the problem of transcendental synthesis, central to Kant’s Critique of Pure Reason, into a purely logical problem. Accepting the Kantian doctrine of the regulative ideas of reason, Cohen interpreted the thing-in-itself not as an entity existing outside and independent of cognition but as a goal-directed idea of thinking. In Materialism and Empiriocriticism, V. I. Lenin described Cohen’s interpretation of Kant as a critique from the right. Unlike Kant, Cohen held that thinking gave rise not only to the form but also to the content of cognition. According to Cohen, mathematics, especially the theory of the infinitesimal, provides the most graphic example of how thinking engenders knowledge. Just as mathematics was for Cohen the foundation of the natural sciences, so jurisprudence was the basis of human studies (Geisteswissenschaften).

Preserving Kant’s characteristic priority of practical over theoretical reason, Cohen asserted the primacy, from the standpoint of logic, of ethics over science since he constructed concepts according to the teleological principle, revealed in its purest form in ethics. Cohen regarded ethics as the logic of the will. He followed Kant in giving a moral interpretation to religion, but he remained an adherent of Judaism. Theoretical knowledge and law, science and the constitutional (liberal) state are for him the foundation of culture and the condition for freedom of the human personality, the most important goal of historical development. Cohen expressed the social and political views of the liberal bourgeoisie. His theory of ethical socialism contributed to the spread of revisionism in German social democracy.

WORKS

Kants Begründung der Ästhetik. Berlin, 1889.
Kants Begründung der Ethik, 2nd ed. Berlin, 1910.
System der Philosophie, vols. 1–3. Berlin, 1922–23.
Kants Theorie der Erfahrung, 4th ed. Berlin, 1925.

REFERENCES

Iakovenko, B. “O teoreticheskoi filosofii G. Kogena.” Logos, 1910, book 1.
Bakradze, K. S. Ocherki po istorii noveishei i sovremennoi burzhuaznoi filosofii. Tbilisi, 1960.
Natorp, P. Hermann Cohen als Mensch, Lehrer und Forscher. Marburg, 1918.
Kinkel, W. H. Cohen: Einführung in sein Werk. Stuttgart, 1924.

P. P. GAIDENKO

References in periodicals archive ?
En un momento en el que surge el interes por repensar el judaismo a traves de figuras como Hermann Cohen que intenta promocionar la presencia e integracion cultural del judaismo con en el pensamiento aleman, y Martin Buber, maximo exponente de la intelectualidad sionista, que persigue la constitucion del Estado de Israel y, por consiguiente, la salida del devenir historico europeo; Rosenzweig aparece como una tercera via, que quiere recuperar la especificidad del pueblo judio sin caer en la politizacion del sionismo, pues la caracteristica central del judaismo es que se encuentra mas alla de la historia y del tiempo.
Beginning with Moses Mendelssohn (chapter one) and ending with Hannah Arendt, he lays out "the emergence of a liberal Jewish ethos" (6) as he travels through common stops along the way: Wissenschaft des Judentums, Leopold Zunz, Heinrich Heine, and Heinrich Graetz (chapter two), Abraham Geiger (chapter three), and Hermann Cohen (chapter four).
In other words, as Strauss and Hermann Cohen well understood, the God of Aristotle is not equivalent to the personal God of Jerusalem.
Schmidt desarrolla las ideas filosoficas y sobre el genero novelesco que articularon Frederic Schlegel, Georg Lukacs, Hermann Cohen, Miguel de Unamuno, Jose Ortega y Gasset y Mikhail Bakhtin.
In the following chapters, Judaism is represented mainly by Hermann Cohen, Franz Rosenzweig, and Emmanuel Levinas.
De cara a nuestros intereses resulta importante reparar en la gestacion y aparicion--a modo de alternativa al pensamiento aleman--de un pensamiento nuevo, nuevo con relacion al idealismo aleman, surgido con Hermann Cohen y que, a la larga, favorecio la apertura de un centro de formacion libre y superior de cuestiones judaicas que pone de manifiesto la importancia de los textos del judaismo (sobre todo el Talmud) y su interpretacion.
She covers Moses Mendelssohn and the enlightened mind; from modern to post-modern: Hermann Cohen and Hannah Arendt; Jewish existentialism: Shestov, Buber, and Rosenzweig; Emmanuel Levinas and Abraham Joshua Heschel: response to modernity; and the limits of philosophy.
believes that since this question had been inadequately treated by Spinoza and the twentieth-century Kantian Maimonides scholar Hermann Cohen, Strauss was driven to "rediscove[r] a veritable lost" intellectual "continent" entailing "an entirely different history of Western thought," as well as "an entirely different Maimonides" from the conventional ones (1-2).
Moynahan (history, Bard College) highlights the influence of the Marburg School's Hermann Cohen and the 18th century mathematician Gottfried Liebniz and uses those influences as a means of understanding how Cassirer and the Marburg school sought to transform the philosophical project of Immanuel Kant in order to investigate the leading edge of contemporary science (particularly in fields such as group theory and logic), radically recast the problem of appearance and reality, and to construct a basis for the political definition of rights and democracy.
Se destaca la influencia decisiva de Hermann Cohen en este intento, asi como las diferencias entre sus concepciones del mesianismo, y se muestra que en los esbozos de aquel proyecto doctoral frustrado se encuentra en germen la aspiracion benjaminiana de fundamentar el conocimiento en una concepcion mesianica de la historia.
Cohen counts among these "new Jewish thinkers" Salomon Ludwig Steinheim, Nachman Krochmal, Solomon Formstecher, Hermann Cohen, Leo Baeck, Martin Buber, and Franz Rosenzweig (976).
This book is not so much an analysis of Don Quijote as it is a study of key figures behind what Anthony Close would call our "Romantic" and "postmodern" (as opposed to historicizing) reading sensibilities: Friedrich Schlegel, Georg Lukacs, Hermann Cohen, Miguel de Unamuno, Jose Ortega y Gasset, and Mikhail Bakhtin.