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Morris Cohen's Case for Liberalism

Published online by Cambridge University Press:  05 August 2009

Extract

While a few years ago there was a great deal of discussion of the “end of ideology” (or at least its “decline”) among politically-minded intellectuals, today the more interesting topic appears to be the “end of liberalism” (or at least its condition of extreme “poverty”). Any intellectual case for liberalism may seem a bit out of fashion. The perspectives on liberalism that may be gathered from the thought of Morris Cohen constitute, however, a particularly important case. The eminent philosopher and historian of ideas, John Herman Randall, Jr., recently claimed that “Morris Cohen was the most critical analytic mind among all American philosophers. … Yet his voice of critical intelligence seems to have been almost completely forgotten in our present intellectual crises.” Concerning Cohen's book on The Meaning of Human History, Randall suggests that its author's “insight could clarify the confusions of our own revolutionary feelings and passions.” An examination of Morris Cohen's political thought appears to be timely.

Type
Research Article
Copyright
Copyright © University of Notre Dame 1971

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References

1 Randall's, comments are in the American Scholar, XXXIX (Spring, 1970), 340Google Scholar. The End of Ideology Debate (New York, 1969)Google Scholar, edited by Chaim Waxman provides an overview of that controversy which began in the early 1950's Two recent studies critical of liberalism are Lowi's, Theodore J.The End of Liberalism (New York, 1969)Google Scholar and Wolff's, Robert PaulThe Poverty of Liberalism (Boston, 1968)Google Scholar.

2 Reason and Nature (New York, 1931), p. 451Google Scholar.

3 American Thought: A Critical Sketch (New York, 1962), pp. 49Google Scholar, 40.

4 A Dreamer's Journey (Glencoe, 1949)Google Scholar. See also Rosenfield, Leonora Cohen, Portrait of a Philosopher (New York, 1962)Google Scholar.

5 White, Morton G., Social Thought in America (2nd edition; Boston, 1957), pp. 14 ffGoogle Scholar.

6 Cohen, , American Thought, p. 414Google Scholar; Lerner, Max, America As A Civilization (New York, 1957), p. 727Google Scholar.

7 Ibid., p. 728.

8 Goldman, Eric F., Rendezvous with Destiny (Revised Edition; New York, 1956), pp. 6768Google Scholar.

9 Corwin, Edward S., “The Impact of the Idea of Evolution on the American Political and Constitutional Tradition,” in Evolutionary Thought in America (New York, 1956), pp. 186187Google Scholar.

10 White, , op. cit., pp. 240243Google Scholar.

11 Ibid., pp. 238–241.

12 Cohen's review of Robinson's book was reprinted in The Faith of a Liberal (New York, 1946), pp. 67–71. van Zandt's, Roland unfortunately neglected study is The Metaphysical Foundations of American History (New York, 1953), pp. 2021Google Scholar.

13 From Ideas of the Future,” Partisan Review, XXXIII (Summer, 1966), 400Google Scholar. On the relationship between liberalism and scientism see, for example, Crick's, BernardThe American Science of Politics (Berkeley, 1959)Google Scholar and Grant's, George discussion of liberalism in Technology and Empire (Toronto, 1970)Google Scholar.

14 For perspective on cybernetics in the metaphysical tradition see Dreyfus, Hubert, “A Critique of Artificial Reason,” Thought (Winter, 1968)Google Scholar. On the relationship between modern bourgeois liberalism and philosophical nominalism see Conze, Edward, “Social Origins of Nominalism,” Marxist Quarterly (0103, 1937), pp. 115124Google Scholar. Delaney, C. F. has an interesting discussion of Cohen's criticism of nominalism in Mind and Nature (Notre Dame, 1969)Google Scholar.

15 Cohen, , The Faith of a Liberal, p. 437Google Scholar.

16 Ibid., p. 17.

17 Cohen, , A Dreamer's Journey, pp. 171172Google Scholar.

18 Ibid., p. 171. Cohen's analysis of the “key to rational liberalism” (discussed in this section) may be compared with the recent concern for the “revival of the liberal tradition” developed by Polanyi, Michael in Chapter 3 of The Tacit Dimension (Garden City, 1966)Google Scholar. For example, Polanyi tries to show “how closely the growth of thought intrinsically limits our self-determination everywhere.”

19 Cohen, , The Faith of a Liberal, pp. 1617Google Scholar.

20 Cohen, , Reason and Nature, p. xiiGoogle Scholar.

21 Ibid., p. 166.

22 Cohen, , A Dreamer's Journey, p. 159Google Scholar.

23 Cohen, , American Thought, p. 107Google Scholar.

24 Cohen, , The Faith of a Liberal, p. 8Google Scholar.

25 Ibid., pp. 449–453.

26 Ibid., pp. 453–455.

27 Ibid., pp. 8, 112–115, 438, 452.

28 Ibid., p. 453.

29 American Thought, p. 141; The Faith of a Liberal, pp. 456–459.

30 Laski, Harold J., The Rise of European Liberalism (New York, 1962), pp. 15Google Scholar, 96. Cf. the important recent study by MacPherson, C. B., The Political Theory of Possessive Individualism (New York, 1962)Google Scholar.

31 The Faith of a Liberal, pp. 459–460, 465.

32 Ibid., p. 155.

33 Ibid., pp. 460–462. Granting the relevance of Cohen's criticisms there is some evidence sustaining his continuing hope for democratic liberalism. A careful recent study states: “The attentive public is increasing, not just absolutely, as the population grows, but relative to the size of the inattentive.” Hennessy, Bernard, Public Opinion (Belmont, 1965), p. 229Google Scholar.

34 The Faith of a Liberal, pp. 465–467; Cohen, , The Meaning of Human History, p. 271Google Scholar.

35 Cohen, , The Faith of a Liberal, pp. 5966Google Scholar.

36 Cohen, , Reason and Law (New York, 1961), p. 168Google Scholar.

37 Cohen, , The Faith of a Liberal, pp. 6667Google Scholar, 107.

38 Ibid., pp. 95–107, p. 149, p. 314. Cohen's critical analysis may be compared with MacPherson's, C. B. interesting study, The Political Theory of Possessive Individualism (New York, 1964)Google Scholar. His policy analysis is related to Galbraith's, J. K. “theory of social balance” in The Affluent Society (Boston, 1958)Google Scholar, Chapter 18.

39 The Age of Reform (New York, 1955), p. 19Google Scholar.

40 Lerner, , America As A Civilization, p. 731Google Scholar.

41 Cohen, , A Dreamer's Journey, p. 231Google Scholar.

42 Cohen, , Law and the Social Order (New York, 1933), pp. 325326Google Scholar.

43 Cohen, , The Faith of a Liberal, pp. 318319Google Scholar, p. 315.

44 Cohen, , The Meaning of Human History, pp. 127130Google Scholar; Cohen, , A Preface to Logic (Cleveland, 1956), p. 214Google Scholar.

45 Cohen, , The Faith of a Liberal, p. 162Google Scholar.

46 Cohen, , The Meaning of Human History, pp. 273Google Scholar, 274, 295.

47 Cohen, , The Faith of a Liberal, p. 84Google Scholar.

48 Cohen, , The Meaning of Human History, p. 277Google Scholar.

49 Cohen, , The Faith of a Liberal, p. 390Google Scholar; Reason and Law, p. 71.

50 The Faith of a Liberal, pp. 448–452, 462–464.

51 Cohen, , Law and the Social Order, p. 324Google Scholar. See two fine studies of these problems by Kariel, Henry S., The Decline of American Pluralism (Stanford, 1961)Google Scholar, and Connolly, William E. (ed.) The Bias of Pluralism (New York, 1969)Google Scholar.

52 Cohen, , The Faith of a Liberal, pp. 166, 468Google Scholar. Cohen, in Harold Laski's view, did not adequately appreciate what he called the obsolescence of federalism. Laski thought Cohen did not bring out the nature of American federalism as “an instrument of reaction and not of progress.” See the review of The Faith of a Liberal by Laski, Harold J., Harvard Law Review, LIX (05, 1946), 816821CrossRefGoogle Scholar.

53 Ibid., p. 464, p. 129. Cohen once wrote that the “strange state of affairs in American politics, whereby it is possible for two conflicting parties to have the same philosophical basis, is an outgrowth of the fundamental lack of hereditary class distinctions in a primitive pioneer community.” See American Thought, p. 150. Hartz's, Louis important analysis of American society and polity is developed in The Liberal Tradition in America (New York, 1955)Google Scholar and The Founding of New Societies (New York, 1964)Google Scholar.