By Hartwig Wiedebach
Hartwig Wiedebach, Herman Cohen data, collage of Zurich. Translated through William Templer, Simon Dubnow Institute for Jewish background and tradition, collage of Leipzig
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Additional resources for The National Element in Hermann Cohen's Philosophy and Religion
While he is able to move closer to the Central-Verein here and there,94 he has to keep his distance at the same time. This will have consequences for Cohen’s use of the term “assimilation,” which was often misleading anyway. ” (KS VI 202) His attitude changes at the beginning of 1917. ” The latest version of an assimilation theory with Christian overtones has Cohen searching Cf. Cohen. “Über den ästhetischen Wert unserer religiösen Bildung” (probably 1914). KS V 199–235. 94 Consider the then deputy-chair of the Central-Verein, Eugen Fuchs.
Völker, Staaten und Zion (1917): 47; compare “Die hebräische Sprache” (1910), in: Buber. —Cohen likewise attributes a special character to Hebrew since it gives greater prominence to the future tense compared with the other tenses (see Cohen. Reflexionen und Notizen, sheets 1 and 82). 1). According to this, Hebrew does not represent a particular but a universal way of thinking from a logical point of view. 34 part one the same climatic conditions, combined with a growing intellectual connection via the common vernacular language and culture (113f ).
79 Assimilation was not an avenue to losing your own Jewish identity, but rather to participating in German culture, identifying the Jewish future with that of Germany, while nonetheless maintaining a Jewish character in religious matters. That aim was supposed to be achieved through a far-reaching denominalization of Judaism, turning it principally into a religious affiliation, thus losing any secondary attribute of a ethnic tribal character. 80 Cohen too supported assimilation on many occasions 78 For the history and program of the Central-Verein, see Toury, Jacob.