Cohen's Interpretation Research Articles

Relationship between Parenting Styles and Tendency to Addiction in Iran: A Systematic Review and Meta-Analysis.

Various factors are involved in the initiation of drug abuse, such as genetic and social factors. Among the factors that can be mentioned in associated with the tendency to addiction in children is the role of family prediction. This study aimed to explore the relationship between parenting styles and addiction tendency in Iran. We searched Persian database included Magiran, SID, IranDoc and Noormagz for articles from 2007- 2022 in Iran. Seven articles with 1734 subjects were ultimately included in the qualitative and quantitative syntheses. Five subscales (parenting method) were brought up for investigation of the relationship between parenting styles and addiction tendency. The pooled odds ratio (OR) and its 95% confidence interval (CI) were calculated for each associated factors using random-effects/fixed-effects models. Publication bias was assessed using funnel plot and the Eggers test and each effect size was calculated manually. Based on Cohen's interpretation criterion are as follow: the mean effect size of the relationship with the permissive style is 0.33 (average), the mean effect size of the relationship with authoritative style is 0.31 (average), the mean effect size of the relationship with the dependent style is 0.28 (average), the mean effect size of the relationship with the freedom-control is - 0.02 (small), the mean effect size of the relationship with the method based on affection-rejection is 0.33 (moderate). Parenting styles have a significant relationship with addiction tendencies in Iran. Therefore, appropriate programs can be provided to strengthen and educate the correct and suitable parenting methods with their children as safe as possible in order to avoid risky behaviors and injuries such as addiction.

What makes communism possible? The self-realisation interpretation

In the Critique of Gotha Programme, Karl Marx famously argues that a communist society will be characterised by the principle, ‘From each according to his abilities, to each according to his needs!’ I take up a question about this principle that was originally posed by G.A. Cohen , namely: what makes communism (so conceived) possible for Marx? In reply to this question, Cohen interprets Marx as saying that communism is possible because of limitless abundance, a view that Cohen takes to be implausible for ecological reasons. I develop a new interpretation of Marx's position. On this interpretation, people in communist society achieve self-realisation through providing others with the goods and services required for their self-realisation. Coupled with a reasonably high (but not immense) development of productive power, self-realisation generates conditions in which people can produce according to their abilities and receive according to their needs. I defend this view as an interpretation of Marx and I argue that it represents a more plausible account of what makes communism possible than Cohen's interpretation in which technological advance and limitless abundance play the predominant role.

God is the Reason: Hermann Cohen's Monotheism and the Liberal Theologico‐Political Predicament

AbstractThis article presents Hermann Cohen's Ethical Monotheism as an epistemological rejoinder to the theologico‐political predicament of liberalism in Wilhelmine Germany (1871‐1918). Beginning with an intellectual historical portrait of liberal Protestantism as a diffuse cultural context rather than a defined ideology, the article then proceeds to explicate Cohen's “liberal” Jewish conception of an epistemological “God‐idea” as a defense against the antisemitic and essentializing thought of Paul de Lagarde. The article then concludes by suggesting that Cohen's interpretation of the Noahide presents a Jewish minority account of “God” as a basis for “secular” public morality in a hyper‐contested public sphere.

THE EFFECT OF MULTIMEDIA-BASED TEACHING MATERIALS IN SCIENCE TOWARD STUDENTS’ COGNITIVE IMPROVEMENT

This study is a meta-analysis study that aimed to determine the effect of multimedia-based teaching materials in science learning to students' cognitive enhancement. This study integrated primary study results of several studies that had been published in national and international journals. The method used in this research was the analysis of the results of seven international journals and three national journals involving multimedia teaching materials based on science learning as the main study. Searches were done through the search engine Google, using Eric Journal and Google scholar with keyword multimedia-based teaching materials. Analysis of data was the description of the results of the average effect size of each study sampled then categorized based on Cohen's interpretation. The results showed that multimedia-based teaching materials in science learning had a significant influence on students' cognitive learning outcomes indicated by the average effect size of 0.78. Differences in cognitive enhancement were based on a group of countries, fields of study, education level and the variety of multimedia teaching materials. It was concluded that the multimedia-based teaching materials in science learning showed a significant effect on students' cognitive enhancement.

Drucker on marketing: lessons from the world's most influential business thinker

THE ESSENTIAL MARKETING WISDOM OF PETER DRUCKER Cohen has done us a wonderful service by faithfully combing through Peter Drucker's vast writings and weaving together Peter's thoughts on marketing. This has never been done before. -- Philip Kotler, from the Foreword Considered the single most important thought leader in the world of management, Peter had an equally significant influence on the discipline of marketing. Although he didn't approach marketing with the same systematic rigor he reserved for management, Druckeraddressed the topic in detail in his wellknown treatises on the roles of profitability and leadership, the importance of innovation, and the need to seize new opportunities. on Marketing is the first comprehensivelook at the marketing wisdom of one of modern history's most influential business thinkers. A former student of Peter Drucker, William Cohen has sifted through Drucker's huge body of work, singled out hismost salient ideas on marketing, and constructedthem into a framework that not only outlines Drucker's marketing philosophy but provides practical advice onhow to achieve marketing goals in today's business setting. The book is organized into five thematic sections: The Ascendancy of Marketing Innovation and Entrepreneurship Drucker's Marketing Strategy New Product and Service Introduction Drucker's Unique Marketing Insights For Drucker, profitability should not be the main focus of a business. The customer should be; the market should be. He didn't consider marketing as one of many tools to generate profits. Rather, he viewed marketing as the driving force of business, a philosophy for defining andcapturing the most enriching customer opportunities. Providing unique insight into the mind of one of the twentieth century's greatest thinkers, on Marketing is an essential read for both marketing professionals and fans of Peter Drucker. Praise for on Marketing Cohen's interpretation of Drucker's work has never been needed more than today, when marketing spells the difference between success and failure. -- Frances Hesselbein, President and CEO, The Frances Hesselbein Leadership Institute It is my desire that those in positions of influence, especially executives, professors, and students, take Cohen's advice in this book to heart and help their organizations to help us all. -- Joseph A. Maciariello, Horton Professor of Management, The School of Management, and coauthor of The Difference Drucker on Marketing reflects Bill Cohen's unique ability to understand and communicate Peter Drucker's thoughts and ideas about [marketing] with the added touch of how to implement them in a dynamic and changing world. -- C. William Pollard, Chairman Emeritus, The ServiceMaster Company Drucker said it best when he said that marketing and innovation are the most important business functions because they generate new customers. So, believe me, anything he said about marketing is worth reading. There's no better thinker. -- Jack Trout, global marketing expert, President, Trout & Partners Ltd., and bestselling coauthor of Positioning Cohen has synthesized and analyzed and brought to life the single subject that, in many respects, lies at the heart of all of Drucker's writing: how to create acustomer. This is a major contribution. -- Rick Wartzman, Executive Director, The Institute, and columnist for Forbes.com

Introduction to the Special Issue

Introduction to the Special Issue Julia Ng (bio) and Rochelle Tobias (bio) The friendship between Walter Benjamin and Gershom Scholem has long been a subject of scholarly interest, but in recent years critical attention has turned to the influence of the German-Jewish philosopher Hermann Cohen on Benjamin's and Scholem's approach to religion, history, epistemology, and ethics. As a founder of the Marburg school of neo-Kantianism, Cohen represented one of the major trends in German thought at the turn of the twentieth century. He sought to replace transcendental subjectivity with an objectivity formulated strictly in terms of the "fact of science." Cohen also represented a rational Jewish theology defined by Enlightenment secularization and cosmopolitanism. Benjamin and Scholem encountered Cohen in the final period of his life, when his thought faced challenges from many quarters, including phenomenology and various strains of Jewish mysticism. Yet for both, Cohen served as the touchstone for many of their discussions during their early years and remained a point of reference for their subsequent writing. In fact, it was the shared interest in neo-Kantianism that brought the two friends together in the first place. Both sought to work out a philosophy of Judaism based on a "mathematical theory of truth," to borrow Scholem's phrase. In August 1916 the two met to discuss history and the "shape" of time as developed in Cohen's philosophy. Following this conversation, they corresponded on language, messianism, mathematics, and the Kantian theory of knowledge. Finally in 1918 they spent the summer studying Kant alongside Cohen's monograph Kants Theorie der Erfahrung. [End Page 427] The Modern Language Notes is proud to publish two sets of notes by Scholem from 1918, which document the progress he and Benjamin made in their study of Kant's critical philosophy and Cohen's interpretation. The notes have never been published before. The first set entitled "Über Kant" attests to the friends' interest in mathematics and the questions it raises about the notion of space in the Critique of Pure Reason and Cohen's discussion of it in Kants Theorie der Erfahrung. The second set entitled "Gegen die metaphysische Erörterung des Raumes" continues with this theme, albeit with emphasis on Cohen's response to Kant's exposition of space in the "Transcendental Aesthetic" in the first Critique. Thanks to Julia Ng's transcription and translation of the notes, as well as her annotations, scholars can now assess the influence of Cohen and mathematical thought on Benjamin's concept of history and Scholem's studies of the Kabbalah. The articles included in the issue make a powerful case for the importance of Cohen for Benjamin's reflections on poetry, language, history, and fate and Scholem's efforts to conceive, and represent, infinity. In her article "Kant's Theory of Experience at the End of the War: Scholem and Benjamin read Cohen," Julia Ng provides a critical commentary to the two sets of notes written by Scholem published in this issue. Drawing on contemporaneous fragmentary remarks by Benjamin on the neo-Kantian concept of science, Ng argues that in the months leading up to the end of the Great War, Scholem and Benjamin devote much of their time to studying Cohen's Kants Theorie der Erfahrung in an effort to work out a response to one central problem: the invented ground of the neo-Kantian concept of experience. In the milieu of the epochal transition from the historical completion of German Idealism to the birth of the influential new school of phenomenology, Scholem and Benjamin position themselves in a contest between the constructibility of being and the fundamental heterogeneity of the material of reality. Taking a cue from Scholem's mathematical studies, they attempt to formally revise the concepts of infinity, intuition, and concept at work in Cohen's interpretation of Kant's metaphysical exposition of space. As a result, Ng suggests, Scholem and Benjamin arrive at an articulation of the relation between "mathematics and language, i.e., mathematics and thinking" that enables them in turn to bring the theory of experience into relation with its own invented ground. Werner Hamacher's essay "Intensive Languages" articulates a practical demand for experience that...

Identity and the Stranger: A Christological Critique of Refugee Politics

The purpose of this article is to suggest an interpretation of Christology that would be an effective tool for theological critique of current refugee politics in Europe. The author claims that the European view on the stranger is grounded in a particular philosophy of individualistic identity which can be contrasted to the traditional understanding of identity as relational. This relational understanding is exemplified by Jewish theology and the philosophy of Hermann Cohen and Emmanuel Levinas. It suggests that identity is not a condition of moral responsibility but a derivative of it. Cohen's interpretation of the meaning of monotheism is one of the most interesting elaborations on this idea. The author of the article claims that the traditional understanding of Christology can be revaluated by the notion of a radical uncertainty of the identity of Christ. This uncertainty is not an uncertainty about Christ's divine nature. The radical christological uncertainty is about the impossibility of proving the identity of God, an identity which calls for an act of responsibility and for a capacity to recognize the very God in a stranger seeking protection and lacking evidence for his identity.

Mattathias and the Jewish Man of Modein

(ProQuest: ... denotes non-US-ASCII text omitted.) According to 1 Maccabees 2, the Maccabean revolution begins with one crucial moment, Mattathias's act of defiance in Modein. When the father of the Hasmonean dynasty kills the Seleucid official and Jewish man who is willing to participate in pagan rite, he attempts to rally those of his people who are still faithful to their God and religion to take history into their own hands. This famous story is the subject of brilliant reading by Shaye J. D. Cohen, who argues that the religious and cultural identity indicated by Jewishness was not yet present in 1 Maccabees and that Mattathias's victim was not Jewish but Judean.1 This interpretation fits with Cohen's overarching theory that the Greek term Ioudaioi had geographical (Judean) but not religious or cultural (Jewish) dimension before the late second century b.c.e. Since the scholarly consensus is that both 1 and 2 Maccabees were written in that era, these works may provide evidence of this shift.2 Cohen offers 1 Macc 2:15-26 as parade example of his theory that there was no Jewishness in 1 Maccabees and that it existed only as of the writing of 2 Maccabees; thus it is fair to begin with this case before dealing with the general proposition that there is no Jewishness in the book. I will argue that Cohen's interpretation of this passage is quite problematic and that the person whom Mattathias kills is Jewish man of Modein; that Modein is in Judea; that 1 Maccabees does use the term ... (Ioudaioi) for Jews, adherents of the Jewish religion, and not merely for Judeans; and that the concept of Jewishness as delineated by Cohen begins at least as early as the writing of this book. I. THE INCIDENT AT MODEIN (1 MACCABEES 2:15-26) I will review the text before outlining Cohen's arguments and responding at length. The king's officials in charge of enforcing apostasy came to the town of Modein to make them sacrifice. Many Israelites came up to meet them, and Mattathias and his sons were brought into the gathering. The king's officials addressed Mattathias as follows, You are respected and distinguished leader in this town, supported by sons and kinsmen. Now the first to come and obey the command of the king as the gentiles have done, as well as the people of Judah and those who have been allowed to remain in Jerusalem. In return, you and your sons will raised to the rank of the Friends of the King, and you and your sons will honored by grants of silver and gold and many gifts. (1 Macc 2:15- 18)3 Seleucid officials involved in the persecution of the Jewish religion come to the town of Modein. Since the townspeople seem to unwilling to participate in the pagan rite, or because the officials have met this kind of resistance in other towns, they attempt to bribe the priest Mattathias to set an example and be the first to come forward and obey the king's command; the townspeople will certainly follow their leader. When Mattathias defiantly and eloquently refused, Jewish man came in the sight of to offer sacrifice upon the altar in Modein in accordance with the king's decree. When Mattathias saw this, he was filled with zeal and trembled with rage and let his anger rise, as was fitting; he ran and slew him upon the altar. At the same time he also killed the king's official in charge of enforcing sacrifices, and he destroyed the altar. (2:23-25) In explaining his position that Mattathias's victim was not Jewish, Cohen argues the following points: 1. Modein was outside of Judea;4 when the officials state that all the gentiles . . . as well as the people of Judah [...] and those who have been allowed to remain in Jerusalem (1 Macc 2:18), they imply that of Judea has already submitted to the persecution. 2. The usual translation of ... cited above, that the worshiper is a Jewish man, is incorrect; instead, he is Judean man. …

Publicity and Egalitarian Justice

AbstractRecently, the issue of publicity has surfaced in discussions of the correct interpretation of the Rawlsian principles of justice. In an intriguing critique of G.A. Cohen's preferred interpretation of the difference principle as a principle that is incompatible with incentive-based inequalities, Andrew Williams points to a gap in Cohen's argument, alleging that Cohen's interpretation of the difference principle is unlikely to be compatible with the Rawlsian endorsement of publicity. Having explored a possible extrapolation of Cohen's critique to aggregate consumer choices and a resulting extension of Williams's charge that the difference principle, on Cohen's reading, fails to meet the publicity constraint because of its informational demandingness, I defend three claims: (a) it is doubtful that Rawls endorses a publicity constraint of the sort that would rule out Cohen's interpretation of the difference principle; (b) it is hard to see how such a constraint could emerge from the considerations Rawls offers in favour of publicity; and (c) under certain interpretations, the difference principle disallows incentive-based inequalities and yet satisfies suitably modest versions of the publicity constraint.

The Image of Happiness We Harbor: The Messianic Power of Weakness in Cohen, Benjamin, and Paul

Tragedy, writes Hermann Cohen in his 1904 Ethics of Pure Will, gener ates the individual in the hero, in the demi-god; and it generates and trans figures his guilt through his heroic suffering. Religion, on the other hand, generates the individual in the human soul and in its sins. But it brings redemp tion in the recognition of human weakness; weakness becomes the attribute of human morality:'1 In these three sentences, Cohen develops in nuce the concept of a messianism that draws its power from the recognition of human weakness. Redemption means in this context not redemption from weakness but transformation of weakness into strength. Human strength based on human weakness relies on the possibility of self-transformation and self-renewal lim ited only by death. Cohen's interpretation of human weakness not only represents an alter native but, in many respects, a counterposition to the famous passage in 2 Cor inthians in which Paul boasts of his weakness instead of fighting against Satan, so that the power of Christ will descend on him: Then I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong (12:9-10; RSV). Unlike in Cohen, no transformation

Karl Marx on the transition from feudalism to capitalism

Studies of Marx's theory of history are complicated by the fact that Marx himself never provided a systematic treatment of its central principles. As a result, the task of elaborating historical materialism has fallen to Marx's interpreters, who are required to distill its tenets from Marx's historical writings and from general statements in which he summarized his historical method. Within the last decade, this task has attracted considerable scholarly attention occasioned by Cohen's successful restoration of an orthodox version of Marx's theory that had fallen into desuetude. On this reading, historical materialism is guided by the thesis "that history is, fundamentally, the growth of human productive power, and that forms of society (which are organized around economic structures) rise and fall according as they enable and promote, or prevent and discourage, that growth"1 The most promising alternative to Cohen's interpretation is one that awards causal primacy to class and class struggle. The best treatment of this thesis is Brenner's historiography, where it guides his analysis of the transition from feudalism to capitalism in early modern Europe. 2 Brenner replaces the logic of production with the logic of exploitation at the center of his historical analysis. The relations of production and the class struggles arising from them, and not the productive forces, determine the internal composition and evolution of social formations in history. Material progress is only a by-product of the course of development of class struggle. Cohen's defense of historical materialism did not neglect Marx's emphasis on class. He sought to accommodate it, arguing that class conflict serves to facilitate major historical change, while the deeper cause of revolution lies in the autonomous tendency for the productive forces to develop throughout history. "If we want to know why class

A Critique of the Technological Interpretation of Historical Materialism

This essay examines and criticizes G. A. Cohen's interpretation of Marx's materialistic conception of history as presented in Cohen's book Karl Marx's Theory of History. In particular, the author attacks Cohen's Primacy Thesis, the claim that (for Marx) human technology is the primary explanatory factor for economic and social change and for historical development generally. The focus of the attack is Cohen's way of distinguishing between the material and social characteristics, or the content and form, of a system of production. The argument is that Cohen's distinctions are defective and therefore fail to provide adequate support for the Primacy Thesis and that, moreover, the position that Cohen defends is not Marx's.

St. Thomas Aquinas on the Halfway State of Sensible Being

I n a provocative article challenging the received interpretation of St. Thomas Aquinas's theory of sensation, Sheldon Cohen has argued that holds that the reception of a sensible form, whether natural or spiritual, is always a physical event.)l Whether or not we agree with the validity of this interpretation, there would seem to be no room for controversy regarding its content. But such is not the case. In replying to Cohen, John J. Haldane takes him to be challenging the view that for Aquinas the reception of sensible forms involves immateriality.2 This, however, completely misconstrues Cohen's point. Cohen takes Aquinas to equate natural reception with receiving materially and spiritual reception with receiving immaterially,3 so in asserting that for Aquinas the spiritual reception of a sensible form is always a physical event, his point is that the immaterial reception of a sensible form is always a physical event. Even though this controversy seems to derive solely from Haldane's misreading of Cohen, I shall argue in this paper that the evidence Cohen cites for his interpretation raises legitimate questions about what he means by saying that for Aquinas the immaterial reception of sensible forms is always a physical event. More importantly, the ambiguity in Cohen's interpretation points to interesting issues about Aquinas's own understanding of what it is to be incorporeal or non-physical and about his account of the metaphysics underlying sensation, including the very consistency of that account.

Werke (review)

BOOK REVIEWS 417 Hermann Cohen. Werke. Edited by Helmut Holzhey. Vol. 7, System der Philosophie, Teil 2: Ethik des reinen Willens. Introduction by Steven S. Schwartzschild. Hildesheim and New York: Georg Olms Verlag, 1981. Pp. xxxvii + 7o7 . DM xl8.oo. Hermann Cohen (1842--1918), the founder and leader of the Marburg school of Neo-Kantianism, stands out as one of the main figures in German philosophy in the latter part of the nineteenth and early twentieth centuries. Cohen's interpretation of Kant and his own systematic thought made the name of the city of Marburg synonymous with a version of transcendental philosophy. Today, Cohen's philosophy of religion is more widely known than his systematic works; his Religion out of the Sources of Judaism is his only major work available in English translation. His attempt to establish the primacy of ethics over the dialectics of history has also insured him a place in the history of social democratic thought. But Cohen's interpretation of Judaism and his conception of socialism are themselves aspects of a philosophical conception which has been neglected since the decline of Neo-Kantianism as a movement . Most of Cohen's writings have been out of print for decades. The need to make Cohen's work available again has now been optimally met with the publication for the first time of his complete works in a single edition. The Werke reproduces the last editions that Cohen hiimself corrected, supplementing them with new introductions and critical appendixes. An exception to this rule is Cohen's foundational work Kants Theorie der Erfahrung which, because of significant changes in the expanded second edition, will be reprinted in both its first and final forms. Volumes 1-4 will include Cohen's critical writings on Kant, volumes 5-9 writings on his own "system of philosophy," and volumes lo-11 the philosophy of religion. Volumes 12-x6 will contain all Cohen's smaller writings in chronological order. To illustrate Cohen's influence the two Festschriften published in celebration of his seventieth birthday will appear in a supplementary series to the Werke. The Ethik des reinen Willens, along with the Logik der reinen Erkenntnis and Aesthetik des reinen Gefi~hls, is part of Cohen's own system of transcendental philosophy. The ethics pursues the monumental task of justifying the validity of the Hebrew-Christian tradition of ethics within the framework of the secular state as a legal community by means of a transcendental philosophy of the pure will and virtue. The ethics combines what Kant treated separately in his works on the pure principles of morality and in the doctrine of law and doctrine of virtue in the Metaphysic of Morals. Steven Schwarzschild concentrates in his introduction, which is in English, on Cohen's union of ethics and the philosophy of law. He also provides a helpful discussion of the work's reception and points to its bearing on contemporary work in ethics. Cohen's ethics employs what he calls the "transcendental method." This seeks to generalize Kant's basic insight by conceiving every Faktum of experience as a construction depending upon a priori determinations. Cohen eliminates everything static or assumed in Kant's philosophy. Neither sensibility, the categories, nor the self as the giver of the moral law can be regarded as "given"; each depends upon a priori generation . Cohen calls this constructive element of experience Reinheit (purity). For this operational interpretation of transcendental philosophy the gegeben (given) is always 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...