 Cohen must thus offer an account of the distinctiveness of religion in relation to systematic philosophy, and do so in a way that does not entail the incompleteness of his ethics. The crux of his account of religion’s distinctiveness seems to be the vaguely Tolstoyan assumption that insofar as individuals are moral, they are alike, but that every individual is immoral in his or her own way. In the Religion, Cohen claims that systematic philosophical ethics is concerned with individuals only insofar as they are members of pluralities or humanity as a whole—that is, only insofar as they are bound by ethical laws. But this is not the only way to conceive of individuals. We can also recognize an individual’s particular moral failings, and we can recognize the particular ways an individual suffers because of those failings (Zank 2000). When we recognize an individual this way, Cohen says (appropriating Feuerbach’s vocabulary) we recognize the individual as a “Thou,” rather than merely as a “He,” a generic representative of humanity. On Cohen’s account, it thus turns out that systematic philosophical ethics does not address certain pervasive features of our lived moral experience: our varied, multiple, and particular moral failings, as well the suffering they bring us (Bonaunet 2005, 49ff.). This is not, he thinks, a criticism of ethics for being incomplete. It is only the recognition of what ethics is, and is not, concerned with.