By Andrea Poma

Hermann Cohen’s philosophy has now, eventually, got the popularity it merits. Cohen's proposal unquestionably has all of the features of a vintage. It confronted the good difficulties of philosophical culture, with complete severe know-how and, while, with the ability to open up new, unique routes. It represents one of many final expressions of significant systematic concept.

The papers amassed during this quantity take care of various points of Cohen’s idea, moral, political, aesthetic and spiritual points specifically. in spite of the fact that, all of them characterize makes an attempt to keep on with the ever-present presence of definite very important subject matters in Cohen and their potential for holding meanings that can not be constrained to a unmarried philosophical sphere: subject matters which are keys to interpreting team spirit of idea in his notion, that's extra deeply imbedded than the outside architectural solidarity of his paintings. the hunt for the basic issues in the back of Cohen is a vital job, if we want to see this thinker as a present-day important aspect of reference, and never in basic terms as a monument of the earlier.

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299. , p. 11. 32 CHAPTER TWO Plato (in the Phaedo) did not only conceive of pure knowledge, his “ideas”, as hypotheses, foundations, originative positions of thought, but then (in The Republic) coherently returned from ideas a to the idea, from foundations n to the foundation with no presuppositions u at all, from pure positions of thought (Lø ) to the pure position of thought (aªtØj š Løgoj), to ground and (in his words) radically anchor all of them in this. And he set up, as the ultimate law off thought, of the position of thought in general (in the Philebus), the law of the unity of the manifold, or rather infinity.

And not even the transfinite object inasmuch as it is what ought to be – the one and only 46 Ibidem. , p. 139. , p. 132. 49 Cf. ibidem. , pp. 112, 131. , p. 113. «For him» refers to Cohen. 47 ATO’S IDEA OF THE GOOD 37 good, as what is required. It is precisely this which is opposed by the “I am he who is there (da ist)”. e. beyond all particularisation of being – it truly remains the form of the ontological relationship in general, of knowledge in general. e. all particularisation of consciousness versus the universal soul).

Nevertheless, Cohen already noticed the emergence of features of the «pantheistic identity», which, as we have seen, reached maturity in the following years. Cohen already contrasted «correlation», the hub and foundation of his later philosophy of religion, with Natorp’s pantheistic identity. Quite independently and differently from Natorp, Cohen was developing his own reflections on religion, and, in connection with them, a new approach to the question of Plato’s idea of the good. We have already mentioned how, in Plato’s idea of the good, Cohen highlighted the importance off considering ethics in accordance with the critical method and acknowledgement of the primacy of ethics, and how, on the other hand, he was sensitive to the problem of transcendence, though not accepting Plato’s solution of the transcendence of the good.

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