Surtout percus aujourd'hui comme de grands penseurs juifs, Hermann Cohen (1842-1918) et Franz Rosenzweig (1886-1929) avaient aussi ete des specialistes de tout premier plan de la pensee idealiste allemande: Cohen fut l'un des fondateurs de ...

In the following article, I shall focus upon Franz Rosenzweig’s brilliant doctoral dissertation, Hegel und der Staat, and will show that this book, whose impact upon the scholarship of Hegel’s political philosophy was and remains considerable, embodies an understanding of political and historical life which departs quite significantly from Hegel’s own conception. I will also show that some of the ideas Rosenzweig ascribes to Hegel in Hegel und der Staat recur, almost word for word, in his later masterpiece of Jewish (...) philosophy, The Star of Redemption; and I shall contend that this recurrence sheds light upon Rosenzweig’s later attitude toward history and politics and also, perhaps, upon the way in which he turned to religion. (shrink)

Consacré à la section de L’Étoile intitulée « Le nom propre », cet article fait aussi ressortir l’influence sur Rosenzweig, à côté de Luther, de Samson Rafael Hirsch, dans sa traduction et son commentaire du Pentateuque. « L’appel du nom propre » de Rosenzweig sert ensuite de base à une réflexion sur la notion de « devoir de mémoire » : toujours adressé à quelqu’un, jamais abstraitement universel, ce devoir est également de nature éthique, c’est-à-dire politique.Un devoir de mémoire : (...) les nomsCentered upon the section of The Star... entitled « The proper name », this paper also brings out the influence upon Rosenzweig of Samson Rafael Hirsch, in his translation and commentary of the Pentateuch. Rosenzweig’s « Call of the proper name » is then used as a point of departure for reflecting upon the « duty to remember » : this duty, which is always turned towards a singularity and never abstractly universal, also is ethical in nature, i.e., political. (shrink)

Abstract At the beginning of his best seller Meaning in History , Karl Löwith launches a violent attack against Jewish prophetism, using the philosophy of history of Hermann Cohen as his first and foremost example. This article purports to show that Löwith misinterpreted the thought of Hermann Cohen. It also reclaims Cohen's own position on history and on the philosophy of history by identifying the questions Cohen himself had asked in his time. At the end of the article, some paths (...) of research are indicated that might prove themselves fruitful today, in a further study of Cohen's thought. (shrink)