Page 71 - Eclipse of God

44 Chapter 4

the human species, Cohen wishes to “separate the concept of
life from the concept of God.” He finds support for his argu-
ment in Maimonides (though he limited the extent of that
support three years later, saying that Maimonides had been
careful to distinguish between the concept of life when applied
to God and the same concept when applied to man; a distinc-
tion on the part of Maimonides which entirely differs from
Cohen’s distinction).
God is an idea for Cohen, as he was for Kant. “We call God
an idea,” says Cohen, “meaning the center of all ideas, the idea
of truth.” God is not a personality; as such He only appears
“within the confines of myth.” And He is no existence at all,
neither a natural existence nor a spiritual, “just as in general the
idea cannot be linked with the concept of existence.” The con-
cept of God is introduced into the structure of ethical thought,
because, as the idea of truth, it is instrumental in establishing
the unity of nature and morality. This view of God as an idea
Cohen regards as “the true religiosity,” which can evolve only
when every relation involving belief in a living God is shown
to be problematical, and nullified. God’s only place is within a
system of thought. The system defends itself with stupendous
vigour against the living God who is bound to make question-
able its perfection, and even its absolute authority. Cohen, the
thinker, defends himself against the belief which, rising out of
an ancient heritage, threatens to overwhelm him. He defends
himself with success; the success of the system- creator. Cohen
has constructed the last home for the God of the philosophers.
And yet Cohen has been overwhelmed by faith in more ex-
emplary fashion than any other of the contemporary philoso-
phers, although his labours to incorporate God into a system
were in no way hindered. On the contrary: from that moment
his labours turned into an admirable wrestle with his own ex-
perience.