PIKESVILLE, Maryland — German Jewish philosopher Hermann Cohen (1842-1918) was a neo-Kantian philosopher. Jewish Virtual Library describes him as “probably the most important philosopher in the nineteenth century.” His book Religion of Reason: Out of the Source of Judaism has been praised by many thinkers.
He agreed with Emmanuel Kant (1724-1804) that ethics must be universal, a “categorical imperative.” He stated that one must always respect the humanity of others and act according to rules that apply to everyone.
Building on Kant’s ethics, Cohen concurred that every person’s action should be ethical and directed toward the greater good of society. His ultimate aim was to establish complete social justice on a global scale.
Hermann Cohen added another idea. He emphasized that the Jewish notion of ethics is far superior to other religions and cultures. Judaism focused on acts, while Christianity was involved in faith. Judaism is a religion that found its source in ethical monotheism. At the same time, Christianity’s involvement with the Trinity, saints, and various other beliefs turned aside from the way of a religion of reason. He used the term “ethical monotheism” to describe Judaism.
I prefer the understanding of proper conduct as taught by Maimonides (1138-1204), Friedrich Nietzsche (1844-1900), and others. In his Guide for the Perplexed 1:1, Maimonides said that the “image of God” that Genesis 1:27 states God placed in humans means intelligence, which is the power given to people to use logic and reason.
In 2:17, Maimonides adds that the concept of “divine providence” does not mean that when humans face dangers or, for other reasons, need help, their help does not come from God but through the use of His gift, their intelligence.
In 1:2, he notes that the forbidden tree in Genesis 2 and 3 is not a tree producing fruit that is truth and falsehood but good and bad. He interprets the tale as a lesson for intelligent humans not to behave according to ethical rules of what is good or bad but with the divine gift of intelligence. Intelligent people should use their ability to think whenever they act.
Ethical rules are excellent guides for people who are unable to take the time to think about how to act in specific instances. These rules differ in different locations and times. They are generally correct, but not always so. For example, it is a good safety rule not to cross a street against a red light. However, when a person is pursued by a thug trying to kill the person, reason demands that the individual should run even though the light is red.
The message of Guide 1:2 is that an intelligent individual, whom Nietzsche called an ubermench, should always use the divine gift.
I also dislike Cohen’s notion that Jews can ignore the Torah as long as they join non-Jews in following ethical rules. Cohen certainly was a wise man, but he did not see the value of the Torah laws as interpreted by the rabbis.
All people, indeed all creation, are important to God. Jews were given the Torah to serve as an example by their behavior and acts in following the Torah mandates that all people can improve and be all they can be, improve themselves and all creation. Non-Jews do not have this obligation. Although they do not observe Torah Laws, they are still as important to God as Jews who observe the Torah. Each is treated the same.
By telling Jews to observe the ethical rules and not the Torah, Cohen is telling them to cease their responsibility, to stop being Jews.
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Rabbi Dr. Israel Drazin is a retired brigadier general in the U.S. Army Chaplain Corps and the author of more than 50 books.