Philosophical research between 1960 and 2004 looked at Cohen's thought from both a historical and a theoretical viewpoint. In the age of the integration of German Jews into German society, he was the foremost advocate of the need for a meeting between the Enlightenment and Judaism.

Cohen had an important influence on various philosophical fields. Ernst Cassirer's neo-Kantian approach to human culture (1943) and J. B. Soloveitchik's neo-Kantian attitude to religion, particularly Judaism (1986), owe their method to his work. Both Husserl's and Heidegger's interpretations of Kant's transcendental philosophy, and therefore the phenomenological or existentialist concept of the self, derive from Cohen's theory of knowledge (Dussort 1963, Vuillemin 1954). Hans Kelsen's juridical positivism was inspired by Cohen's idea of "natural right" (Winter 1980). Franz Rosenzweig's philosophy of divine revelation—as a bond between a human being and God through "religious love"—stems from Cohen (Altmann 1970). Lastly, Cohen's essays on the history...