In lieu of an abstract, here is a brief excerpt of the content:

418 HISTORY OF PHILOSOPHY aufgegeben (a task). "Pure will" is a name for the task of forming moral self-consciousness , inherent in the orientation towards the future found in any law. The derivation of an ethics of the pure will begins with the Faktum of law. Jurisprudence for Cohen is the study of the normative, not merely the legal as it was for Kant. The pure will develops through the law towards an a priori end. This is Kant's "Kingdom of Ends" which Cohen interprets as the Hebrew prophets' "Messianiac Kingdom" of the unity of mankind and the secular socialist vision of society free of exploitation. The ought is not an abstraction for Cohen, a "mere ought" as Hegel would say; it has "being" in the pure will. But as an infinite task it forever remains an ideal beyond realization. Cohen's Ethik culminates in a doctrine of virtues which contains one of the most un-Kantian features of the work. Cohen gives a completely different emphasis to pathos (Affekt) in ethics than Kant. Without comment he overturns Kant's contention that the only motive of morality can be respect (Achtung) for the moral law. Kant treated the virtues as duties. Cohen agrees that virtues possess a normative character, but he does not think that moral duty provides its own "motor." For Kant the pathos of love, for example, is "pathological," something suffered like sensibility. Virtue, he concludes, necessitates stoic apathy, the strength to be free of agitation. ~Cohen subsumes the pathos of love and honor or reverence (Ehre) under the methodological viewpoint of Reinheit, making them energies of the pure will (t 23-24). Without mentioning Kant by name Cohen rejects the idea that virtue "necessitates apathy," and claims rather that "virtue is inconceivable without pathos" (476). Pathos does not by itself determine the content of the pure will, but it is essential for its recognition. This is especially true of the supreme virtue of humanity, which requires pathos for its expression as friendliness and for the awareness of a relationship between individuals. Cohen's studies of Kant greatly influenced Kant scholarship, his own philosophy was important for such diverse thinkers as Martin Buber and Ernst Cassirer, and his writings on Judaism and German culture made him well known outside the academic sphere of Imperial Germany. Kant scholars and historians of nineteenth-century thought are indebted to Helmut Holzhey for making available again the works of this neglected, major Neo-Kantian philosopher. JOHN MICHAEL KROIS Universiti~t Trier, West Germany Jean Gabriel Adloff, editor. Sartre: Index du Corpus philosophique. Vol. 1. L'Etre et le N~ant; Critique de la Raison dialectique. Paris: Klincksieck et Cie, 1981. Pp. t89. 64F. It has long been lamented that the philosophical works of Sartre lacked an index or even a serviceable table of contents. This lacuna has sometimes been filled by translators into other languages, but want of such scholarly aids has rendered the German ' Immanuel Kant, The Doctrineof Virtue, Part II of the Metaphysicof Morals, trans. Mary J. Gregor (Philadelphia: University of Pennsylvania Press, 1971), 7o-71. BOOK REVIEWS 419 and English editions of the Critique, for example, more useful in this respect than the French original. As Sartre proceeded to write increasingly longer works, this need grew more urgent. Now at last we have the first of a projected three-volume index to Sartre's longest philosophical works, viz., Being and Nothingness, the Critique of Dialectical Reason, and volumes one and two of The Family Idiot. We are even promised further indices to The Transcendence of the Ego, the two studies of the imagination, the essay on the emotions, Saint Genet, and volume three of The Family Idiot. The present volume covers only Being and Nothingness and the Critique. In his twenty-eight page introduction, J. G. Adloff does more than note the difficulties of constructing an index to these works. He proposes his volumes as means for pursuing the career of Sartre's response to the basic question, "What is human being (l'~tre humain) in all its manifestations?" which, he believes, grounds all of Sartre's philosophical research (t2). This constitutes the unifying thread in Sartre's...


Back To Top

This website uses cookies to ensure you get the best experience on our website. Without cookies your experience may not be seamless.