Hermann Cohen is often described as the last in a line of German idealist, or Jewish rationalist, thinkers. This article, instead, takes Cohen as a point of departure, tracing his distinct form of anti-Spinozism which was transmitted to France by the Russian émigré philosopher of religion Jacob Gordin. It considers the engagements by Cohen, Leo Strauss, and Gordin with Spinoza's Theological-Political Treatise, and examines the role an essay by Gordin played in bringing Cohen's view to francophone Jewish audiences and in defending Cohen's reading of Spinoza against Strauss's critique. The article then treats the postwar redeployments of Gordin's essay by Emmanuel Levinas and the historian of anti-Semitism Léon Poliakov against the Zionist and Spinozist views promoted by David Ben-Gurion. Attention to the overlooked centrality of Gordin demonstrates the importance of Russian intelligentsia as carriers of Cohen's legacy, highlights the presence of Cohen's anti-Spinozist views in postwar French and French Jewish thought, and introduces another site within the reception history of Spinoza in the twentieth century.

赫尔曼·科恩经常被描述为德国唯心主义或犹太理性主义思想家中的最后一位。相反，这篇文章以科恩为出发点，追溯了他独特的反斯宾诺兹主义形式，这种形式是由俄罗斯移民宗教哲学家雅各布·戈丁传到法国的。它考虑了科恩、利奥·施特劳斯和戈丁与斯宾诺莎的神学-政治论文的约定，并研究了戈丁的一篇文章在将科恩的观点带给讲法语的犹太观众以及在捍卫科恩对斯宾诺莎的解读以对抗施特劳斯的批评方面所起的作用。然后这篇文章讨论了伊曼纽尔列维纳斯和反犹太主义历史学家莱昂波利亚科夫对大卫本古里安提倡的犹太复国主义和斯宾诺莎主义观点的战后重新部署戈丁的文章。对戈丁被忽视的中心地位的关注表明了俄罗斯知识分子作为科恩遗产载体的重要性，突出了科恩在战后法国和法国犹太人思想中的反斯宾诺莎观点，并介绍了 20 世纪斯宾诺莎接受历史中的另一个地点.