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Hermann Cohen was a star pupil of the great composer/pianist Franz Liszt in Paris in the mid 1800s. Cohen became an international concert pianist in his own right and mixed with many of the famous names of the day. He provided piano accompaniment for Giovanni Mateo De Candia ( Mario), the Pavarotti of his day, on concert platforms in Paris and London. After converting to Catholicism, Cohen became a Carmelite and preached throughout Europe. In1862, he officially restored the Carmelite Order to England (Kensington Church and Priory). In France, he became friends with many future French saints. These will all be mentioned in the course of our story. One of his many Canticles, the The Divine Prisoner`s Little Flower, greatly influenced St. Thrse of Lisieux, often known as the Little Flower. Cohen inspired Raphael Kalinowski to turn from a worldly life and become a Carmelite like himself. Timothy wrote a biography of St. Raphael Kalinowski published last year by Balboa Press. In Timothy Tierney`s book you will witness, through his rich and fluent narrative, the encounter with Cohen, a genius who savoured the intoxicating highs of success as an artist and the despairing depths of a gambler enslaved by his addictions.. Through music, the atheistic Cohen experienced and discovered the spiritual realm (Luis Jorge Gonzalez, OCD, emeritus professor of the Teresianum, Rome).
This book is the first complete intellectual biography of Hermann Cohen (1842-1918) and the only work to cover all his major philosophical and Jewish writings. Frederick C. Beiser pays special attention to all phases of Cohen's intellectual development, its breaks and its continuities, throughout seven decades. The guiding goal behind Cohen's intellectual career, he argues, was the development of a radical rationalism, one committed to defending the rights of unending enquiry and unlimited criticism. Cohen's philosophy was therefore an attempt to defend and revive the Enlightenment belief in the authority of reason; his critical idealism an attempt to justify this belief and to establish a purely rational worldview. According to this interpretation, Cohen's thought is resolutely opposed to any form of irrationalism or mysticism because these would impose arbitrary and artificial limits on criticism and enquiry. It is therefore critical of those interpretations which see Cohen's philosophy as a species of proto-existentialism (Rosenzweig) or Jewish mysticism (Adelmann and Kohnke). Hermann Cohen: An Intellectual Biography attempts to unify the two sides of Cohen's thought, his philosophy and his Judaism. Maintaining that Cohen's Judaism was not a limit to his radical rationalism but a consistent development of it, Beiser contends that his religion was one of reason. He concludes that most critical interpretations have failed to appreciate the philosophical depth and sophistication of his Judaism, a religion which committed the believer to the unending search for truth and the striving to achieve the cosmopolitan ideals of reason.
Hermann Cohen (1842–1918) is often held to be one of the most important Jewish philosophers of the nineteenth century. Paul E. Nahme, in this new consideration of Cohen, liberalism, and religion, emphasizes the idea of enchantment, or the faith in and commitment to ideas, reason, and critique—the animating spirits that move society forward. Nahme views Cohen through the lenses of the crises of Imperial Germany—the rise of antisemitism, nationalism, and secularization—to come to a greater understanding of liberalism, its Protestant and Jewish roots, and the spirits of modernity and tradition that form its foundation. Nahme's philosophical and historical retelling of the story of Cohen and his spiritual investment in liberal theology present a strong argument for religious pluralism and public reason in a world rife with populism, identity politics, and conspiracy theories.
The 19th century neo-Kantian philosopher Hermann Cohen has provided significant underpinnings for understanding Judaism as a religion with a rational and universal character, as a religion of hope for the future. Eva Jospe translates, introduces, and presents commentary on eight selected essays that constitute an introduction to Cohen's thought. This reprint edition comes more than twenty years after the book's first publication and remains a valued resource for introducing scholars, students, and lay readers alike to the work of this important Jewish thinker.
"In his 1935 treatise on divine sovereignty, the Jewish philosopher Martin Buber introduced the idea of an 'anarchic soul of theocracy.' A decade before, the German jurist Carl Schmitt had coined the term 'political theology' in order to designate the Christian theological foundations of modern sovereignty and legal order. In a specular and opposite gesture, Buber argued that the covenant at Sinai established YHWH as the King of the Israelites and simultaneously promulgated the principle that no human being could become sovereign over this people. In so doing, Buber offered an interpretation of Jewish theocracy that is both republican and anarchic. Republican because, by pivoting on the idea that democracy is a function of a people's fidelity to a prophetic higher law, theocracy displaces the central role of the human sovereign. Anarchic because this divine law is saturated with the messianic aim to put an end to relations of domination between peoples. In this book I show that this republican and anarchic articulation of the discourse of political theology characterises the development of Jewish political theology in the 20th century from Hermann Cohen to Hannah Arendt"--
"Hermann Cohen (1842-1918) was among the most accomplished Jewish philosophers of modern times. This newly translated collection of his writings illuminates his achievements for student readers and rectifies lapses in his intellectual reception by prior generations"--
Monotheism and Tolerance suggests a way to deal with the intractable problem of religiously motivated and justified violence.
Nineteenth-century European thought, especially in Germany, was increasingly dominated by a new historicist impulse to situate every event, person, or text in its particular context. At odds with the transcendent claims of philosophy and--more significantly--theology, historicism came to be attacked by its critics for reducing human experience to a series of disconnected moments, each of which was the product of decidedly mundane, rather than sacred, origins. By the late nineteenth century and into the Weimar period, historicism was seen by many as a grinding force that corroded social values and was emblematic of modern society's gravest ills. Resisting History examines the backlash against historicism, focusing on four major Jewish thinkers. David Myers situates these thinkers in proximity to leading Protestant thinkers of the time, but argues that German Jews and Christians shared a complex cultural and discursive world best understood in terms of exchange and adaptation rather than influence. After examining the growing dominance of the new historicist thinking in the nineteenth century, the book analyzes the critical responses of Hermann Cohen, Franz Rosenzweig, Leo Strauss, and Isaac Breuer. For this fascinating and diverse quartet of thinkers, historicism posed a stark challenge to the ongoing vitality of Judaism in the modern world. And yet, as they set out to dilute or eliminate its destructive tendencies, these thinkers often made recourse to the very tools and methods of historicism. In doing so, they demonstrated the utter inescapability of historicism in modern culture, whether approached from a Christian or Jewish perspective.