Although Ernst Cassirer's concern is primarily focused on epistemology, hewrote several texts on the history of ethics(especially classical German ethics).He also emphasizes that ethics plays a central role in Immanuel Kant's philosophy,a philosopher whom he greatly respected. Furthermore, the later Cassirer─as a Jew in exile from Nazi Germany─came to assert that a new construction ofethics that can be effective against real social problems is an inevitable philosophicaltask for his day. However, he did not produce any work explicating hisown system of ethics. Why? Beginning with this question, I demonstrate thatCassirer, nevertheless, laid the fundamental foundation of his(unwritten)ethicsby widening the application field of Kantian "moral freedom" and that thisfoundation can be formulated as follows: in order to combat mythical consciousness(symbolic form), which is the only ethical(and social)danger in humanlife, man must use and promote other kinds of consciousness(symbolic form),such as religious, artistic, linguistic, or scientific consciousness. I then point outsome possible problems with this ethical foundation such as the inconsistentvariation in his explanations of mythical consciousness in order to directly andexclusively relate the danger of this consciousness to the problems of Nazi Germany;the optimistic view that all types of human consciousness, except formythical, are morally good; and the lack of serious consideration for actual andconcrete social problems or biological and animal elements in human life. Finally,I indicate that what we could learn from these(possible)problems and Cassirer'sattitude toward ethics is, broadly speaking, as follows: we should remindourselves that one of philosophy's key tasks is to construct ethics that is effectiveagainst real social problems; furthermore, it would not be easy to satisfactorilyfulfill this task if one is not prepared in advance or does not take intoconsideration the real and concrete lives and tangible problems of human existenceseriously.