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Cohen. “Deutschtum und Judentum,” KS V 485. 47 48 16 part one Jews like Cohen can hardly be appealing to Jewish patriotism, says Boehm, who can also think of plenty of examples of Jews rejecting Germans. ” (414)—A Jewish critic, Hermann Goldschmidt-Faber, publishes an academic rebuttal against Boehm’s statements, likewise in the Preussische Jahrbücher (Feb 1916). Boehm is not impressed; one month later he maintains he did not attempt to define the ultimate difference between Jews and Germans “in conceptual terms,” he had merely tried to determine its concrete existence.

Buber, Martin. “Noten” to Völker, Staaten und Zion. (1917): 47 (also KS VI 266, note). 5 Assimilation; Race; Conversion I Cohen’s position on assimilation reveals particularly well the difficulties of his opposition to Zionism. As far as settlements in Palestine go, he was not opposed to establishing a home for persecuted and stateless Jews there. 78 However, the main aim of the Central-Verein was to make Germany’s Jews full citizens with equal rights. That seems to be what was Cohen’s thinking as well.

85 Cf. Edel, Geert.  (1986): 145ff; Klaus Christian Köhnke.  (1986): 282ff, already considers this tendency sealed “for good” in: Cohen, Kants Theorie der Erfahrung. 1st edition (1871), together with “The Controversy between Trendelenburg and Kuno Fischer,” also published in 1871. Thus, one is allowed to assume that it was not Cohen’s philosophical re-orientation per se but the political opposition, connected with this change, that had such a notable impact on the personal relationship with Lazarus.

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