Hermann Cohen

1.1. Birth and Early Life

Hermann Cohen was born on July 4, 1842, in Coswig, then part of the Principality of Anhalt-Bernburg. He came from a devout Jewish family, and his father began his religious education at the early age of three and a half years.

1.2. Education

Cohen's academic journey began with early studies in philosophy, quickly establishing him as a profound scholar of Immanuel Kant. He received his early education at the Gymnasium in Dessau. In 1859, he enrolled at the Jewish Theological Seminary of Breslau with the intention of becoming a rabbi. However, his interests soon shifted from theology to philosophy. He pursued higher education at the University of Breslau, Berlin University, and the University of Halle, where he focused on Aristotle and earned his degree. During this period, he also dedicated himself to the study of mathematics and natural science, which further informed his developing philosophical interests, particularly his deep engagement with Kant's works.

1.3. Academic Career

Cohen's academic career began to flourish in 1873 when he became a Privatdozent (lecturer) in the philosophical faculty of the University of Marburg. His habilitation thesis, Die systematischen Begriffe in Kant's vorkritischen Schriften nach ihrem Verhältniss zum kritischen Idealismus^German (The Systematic Concepts in Kant's Pre-Critical Writings in their Relation to Critical Idealism), demonstrated his deep engagement with Kant's early works. His critical engagement with Kant's philosophy was further solidified with his 1871 work, Kants Theorie der Erfahrung^German (Kant's Theory of Experience), a significant commentary on Kant's Critique of Pure Reason. This work garnered the attention and praise of Friedrich Albert Lange, a prominent philosopher at Marburg. Following Lange's recognition, Cohen was elected Professor extraordinarius at Marburg in 1875 and subsequently became a Professor ordinarius (full professor) in 1876, succeeding Lange's chair.

During his tenure at Marburg, Cohen played a pivotal role in shaping the Neo-Kantian Marburg School. He collaborated closely with Paul Natorp, who joined the university in 1880, to develop the school's distinctive philosophical tenets. Cohen continued his influential interpretations of Kant, publishing Kants Begründung der Ethik^German (Kant's Foundations of Ethics) in 1877, a commentary on Kant's Critique of Practical Reason, and Kants Begründung der Ästhetik^German (Kant's Foundations of Aesthetics) in 1889, focusing on Kant's Critique of Judgment. His systematic philosophical works began to emerge during this period, including Logik der reinen Erkenntnis (Logic of Pure Knowledge) in 1902, Ethik des reinen Willens (Ethics of Pure Will) in 1904, and Ästhetik des reinen Gefühls (Aesthetics of Pure Feeling) in 1912. A planned fourth volume on psychology was never completed. Among his notable students during this period was Ernst Cassirer, who would later become a significant Neo-Kantian philosopher himself. Cohen also took on editorial responsibilities, editing and publishing Lange's final philosophical work, Logische Studien (Logical Studies, Leipzig, 1877), and preparing several versions of a comprehensive introduction and critical supplement to Lange's influential Geschichte des Materialismus (History of Materialism).

1.4. Later Activities and Berlin

In 1912, Hermann Cohen resigned from the University of Marburg and moved to Berlin, a decision influenced by the rising tide of anti-Semitism within German academia. After his relocation, his philosophical focus increasingly shifted towards religion. From 1913, he began teaching at the Jewish Institute for the Science of Judaism (Hochschule für die Wissenschaft des Judentums^German). During this later period, he published The Concept of Religion in the Philosophical System in 1915, and his seminal posthumous work, Religion der Vernunft aus den Quellen des Judentums (Religion of Reason out of the Sources of Judaism). A notable student during his Berlin years was Franz Rosenzweig, who would later become a significant Jewish philosopher. Cohen was also one of the founders of the "Gesellschaft zur Förderung der Wissenschaft des Judenthums" (Society for the Promotion of the Science of Judaism), which held its inaugural meeting in Berlin in November 1902, demonstrating his commitment to advancing Jewish intellectual life.

2.1. Neo-Kantianism and the Marburg School

Hermann Cohen is widely recognized as a foundational figure and one of the principal founders of the Marburg School of Neo-Kantianism. This school, which he developed in close collaboration with Paul Natorp at the University of Marburg, sought to reinterpret and systematically extend the critical philosophy of Immanuel Kant. The Marburg School emphasized a rigorous, scientific approach to philosophy, focusing on the logical and epistemological foundations of knowledge, particularly in the natural sciences and mathematics. It rejected psychological interpretations of Kant, instead advocating for a transcendental idealism that grounded objective knowledge in the a priori structures of thought. Cohen's work provided the epistemological backbone for the school, laying the groundwork for its distinctive methodology and theoretical framework.

2.2. Interpretation of Kant's Philosophy

Cohen's engagement with Immanuel Kant's philosophy was central to his early career and formed the bedrock of his own systematic thought. He dedicated three major early volumes to an in-depth interpretation of Kant's critical works, aiming to reconstruct and develop Kant's ideas for his own time. These include:

• Kants Theorie der Erfahrung^German (Kant's Theory of Experience), published in 1871, which served as a comprehensive commentary on Kant's Critique of Pure Reason. In this work, Cohen reinterpreted Kant's theory of knowledge, emphasizing the constructive role of the understanding in shaping experience.
• Kants Begründung der Ethik^German (Kant's Foundations of Ethics), published in 1877, which provided an extensive analysis of Kant's Critique of Practical Reason. Cohen highlighted the centrality of the moral law and the autonomy of the will in Kant's ethical system, interpreting it as a foundation for universal and objective moral principles.
• Kants Begründung der Ästhetik^German (Kant's Foundations of Aesthetics), published in 1889, which explored Kant's Critique of Judgment. In this work, Cohen delved into Kant's theory of beauty and purposiveness, seeking to integrate aesthetics into a broader philosophical system.

Through these works, Cohen established himself as a leading interpreter of Kant, providing a systematic and rigorous reading that became characteristic of the Marburg School's approach to critical idealism.

2.3. Systematic Philosophy

Building upon his profound engagement with Immanuel Kant's philosophy, Hermann Cohen developed his own comprehensive systematic philosophy, which he articulated in a series of major works published in the early 20th century. These volumes aimed to establish a unified philosophical system grounded in the principles of critical idealism. His systematic works include:

• Logik der reinen Erkenntnis^German (Logic of Pure Knowledge), published in 1902, which laid the epistemological foundations of his system. In this work, Cohen explored the a priori conditions of knowledge, particularly focusing on the role of pure thought in constructing scientific understanding.
• Ethik des reinen Willens^German (Ethics of Pure Will), published in 1904, where he developed his ethical philosophy. This volume emphasized the concept of the pure will as the source of moral law and highlighted the ethical imperative for social justice and the infinite task of human self-perfection. Cohen's ethics are notable for their strong social and political implications, advocating for a universalistic morality that transcends individual interests.
• Ästhetik des reinen Gefühls^German (Aesthetics of Pure Feeling), published in 1912, which completed his systematic trilogy. In this work, Cohen explored the nature of aesthetic experience and its connection to the other realms of his philosophy, particularly ethics. He argued that art, like morality, points towards an ideal of infinite striving and the realization of a harmonious future.

Cohen had planned a fourth volume on psychology to complete his system, but it was never written. His systematic philosophy represents a monumental effort to construct a coherent and comprehensive worldview based on the principles of critical reason, deeply influencing subsequent philosophical and ethical thought.

2.4. Jewish Philosophy and Philosophy of Religion

In his later years, Hermann Cohen's philosophical attention increasingly turned towards Jewish philosophy and the philosophy of religion. He sought to integrate his Neo-Kantian idealism with the ethical and spiritual insights of Judaism, viewing it as a religion of reason that provided a moral foundation for universal human values.

His most significant work in this area is the posthumously published Religion der Vernunft aus den Quellen des Judentums^German (Religion of Reason out of the Sources of Judaism, 1919), which systematized his mature religious thought. In this work, Cohen argued that Judaism, through its emphasis on ethical monotheism and the concept of God as the ideal of infinite moral striving, offers a unique and indispensable contribution to universal human ethics. He saw the core of Judaism not in ritual or historical narratives, but in its unwavering commitment to justice, love, and the pursuit of truth, which he believed aligned perfectly with the ideals of critical reason.

Other notable writings related to Judaism include:

• Pamphlets such as Die Kulturgeschichtliche Bedeutung des Sabbat^German (The Cultural-Historical Significance of the Sabbath, 1881) and Ein Bekenntniss in der Judenfrage^German (A Confession on the Jewish Question, 1880).
• Articles like Das Problem der Jüdischen Sittenlehre^German (The Problem of Jewish Ethics, 1899), Liebe und Gerechtigkeit in den Begriffen Gott und Mensch^German (Love and Justice in the Concepts of God and Man, 1900), and Autonomie und Freiheit^German (Autonomy and Freedom, 1900).
• Essays such as Deutschtum und Judentum^German (Germanness and Judaism), Die Naechstenliebe im Talmud^German (Love of Neighbor in the Talmud), and Die Ethik des Maimonides^German (The Ethics of Maimonides). The essay Die Nächstenliebe im Talmud was notably written at the request of the Marburg Königliches Landgericht (Royal Regional Court) in 1888.

Cohen's Jewish writings are comprehensively collected in his three-volume Jüdische Schriften^German (Jewish Writings), edited by Bruno Strauss and published in Berlin in 1924. Selections of his Jewish writings have been translated into English, including Reason and Hope: Selections from the Jewish Writings of Hermann Cohen (1971) and as part of Hermann Cohen: Writings on Neo-Kantianism and Jewish Philosophy (2021). Through these works, Cohen articulated a vision of Judaism that emphasized its ethical mission and its potential to contribute to a universal human morality, offering a profound perspective on minority identity and religious values within a modern, rational framework.

4.1. Criticism of Zionism

Hermann Cohen was an outspoken and consistent critic of Zionism. His opposition stemmed from a deeply held philosophical and theological conviction about the nature and mission of Judaism. Cohen argued that the Zionist aspiration to establish a Jewish state would fundamentally alter Judaism's essence, leading to a "return the Jews to History." In his view, Judaism was inherently a-historical, possessing a spiritual and moral mission that far transcended the national aims of Zionism. He believed that the true purpose of Judaism was not to be realized through a territorial-political entity, but through its universal ethical principles and its contribution to the moral progress of humanity. Cohen saw the Jewish people as a "light unto the nations," whose role was to embody and disseminate universal ethical monotheism, rather than to pursue a particularistic national agenda. This perspective underscores his commitment to the integration of Jewish identity within a broader humanistic framework, emphasizing the ethical and social dimensions of Judaism over its potential political aspirations. Despite his strong stance against Zionism, a street in Tel Aviv is named after him.

4.2. Other Activities

Beyond his direct philosophical output, Hermann Cohen was actively involved in various academic and intellectual endeavors that contributed to the advancement and dissemination of philosophical and Jewish knowledge. He was a co-founder of the "Gesellschaft zur Förderung der Wissenschaft des Judenthums" (Society for the Promotion of the Science of Judaism), an organization dedicated to fostering Jewish scholarship and intellectual life, which held its inaugural meeting in Berlin in November 1902. This involvement highlights his commitment to the academic study of Judaism.

Furthermore, Cohen played a significant role as an editor and scholar of other philosophers' works. He edited and published Friedrich Albert Lange's final philosophical work, Logische Studien (Logical Studies), in Leipzig in 1877. He also undertook the extensive task of editing and writing multiple versions of a lengthy introduction and critical supplement to Lange's influential Geschichte des Materialismus (History of Materialism), demonstrating his deep engagement with the intellectual currents of his time and his dedication to critical philosophical inquiry.

5.1. Academic Reception

Hermann Cohen's philosophical contributions have been widely recognized and extensively debated within academic circles. He is consistently hailed as "probably the most important Jewish philosopher of the nineteenth century," a testament to the profound impact of his work on both general philosophy and Jewish thought. Scholars have praised his rigorous systematic approach, his innovative interpretations of Immanuel Kant, and his pioneering role in establishing the Marburg School of Neo-Kantianism. His efforts to ground ethics in pure reason and to develop a comprehensive philosophical system have been the subject of continuous study and critical analysis. While his idealism and specific interpretations have faced scrutiny, his intellectual integrity and the sheer scope of his philosophical project are universally acknowledged.

5.2. Influence on Later Thinkers and Fields

Hermann Cohen's philosophy exerted a significant and lasting influence on a wide array of subsequent thinkers and academic disciplines. As a leading figure of the Marburg School, he shaped the trajectory of Neo-Kantianism, and his systematic approach to philosophy provided a model for rigorous inquiry.

Among his most notable students were Ernst Cassirer, who further developed Neo-Kantian thought into a philosophy of symbolic forms, and Franz Rosenzweig, who, despite his later divergence from Cohen's rationalism, was profoundly shaped by his teacher's engagement with Jewish philosophy. Cohen's emphasis on the ethical dimension of reason and his call for a universalistic morality had a profound impact on social ethics, inspiring discussions on social justice, human rights, and the role of philosophy in addressing societal challenges. His reinterpretation of Judaism as a religion of reason, focused on ethical action and the pursuit of an ideal future, also influenced modern Jewish thought, fostering new approaches to Jewish identity and its relationship to universal values. His work continues to be a vital reference point for studies in German idealism, Jewish philosophy, and the history of modern ethics.