Martin Deutinger

Martin Deutinger ( born March 24, 1815 in Langenpreising; † September 9, 1864 in Pfäfers ) was a German Catholic theologian and philosopher.

Life

Deutinger first studied in 1832 in Dillingen theology and philosophy before then in Munich heard Schelling 1833 and became enthusiastic about the philosophy of art. In 1837 he was ordained a priest. After a first career move for philosophy lecturer at the Lyceum in Freising (1841-1846) and his lectureship in philosophy at the University of Munich 1846/47 began because of his statements to the affair of the Bavarian King with Lola Montez a difficult time: he was in 1847 sleepy in the Dillingen an der Donau demoted in which, although, culturally engaged, from which it withdrew in 1852 but it back to the Bavarian capital. In general, these were due to the dissatisfaction with his situation years of intensive travel activity: He visited the art treasures of Florence (1845 ), Paris ( 1850), Milan (1850 ), Berlin ( 1853), Dusseldorf (1847 ), Dresden ( 1853) and Prague ( 1853) and also made one of the first photographs of the works of art of these cities. After years of religious and social isolation, which is attributable also its critical character, he then shone from 1858 as a university preacher in St. Louis in Munich, and later in 1863, a year before his death, was him with the award of an honorary doctorate from the University of Freiburg, the benevolent archbishop's recording of his treatise against Ernest Renan in 1864 and the participation in the meeting of Catholic scholar in Munich, his friend Ignaz von Dollinger had initiated the awaited him ecclesiastical and social recognition bestowed. He died on 9 September 1864 in Bad Ragaz in Switzerland and was buried in the Old South Cemetery in Munich. After a 50-year period of oblivion, he received posthumous recognition as a philosophical reference for the high country.

At his eponymous uncle see the article by Martin Deutinger.

Thinking

Martin Deutinger tried a standalone renewal of Christian thought, given the challenges of idealism and romanticism. It is located in the rest of the interplay with the Catholic Late Romanticism (Joseph von Eichendorff ). German Ingers knowledge of ancient philosophy, his connection to the later scholasticism in a specific form ( will take intellect as a starting point, the, lullistisch ' embossed Catalans Raimundus of Sabunde († 1438 following in Toulouse) ), its presence in the contemporary challenge of idealist philosophy from which he takes the subject thinking that everything can be a new theological combinatorics arise, which seeks to renew the faith of his provoked by critical contemporaneity intrinsic force out. For this reason, the German approach Ingers is an interesting attempt to find on this basis agree or disagree with their own philosophical position which is not distinguished at once by regressive catholicity. Based on the desire to think together Christian religion and modern thinking to Deutinger different from overly restrictive tendencies within the church and theology of that time in its open catholicity by the ability not to each other hierarchically behaving substances, but procedurally to think: inwardness, resulting from the externality that arises from the inwardness.

The pursuit, or originating from its cleaning and deepening spiritual will is to be regarded as the basic category of the philosophical framework in Deutinger. A phenomenology of feeling like Schleiermacher, however, is less used. Rather, the, feeling ' unfolds as sublimating element of the anthropology of striving and of the spiritualization of volition ago. The preference for Sabunde is explained by the fact that this is not only the desire and want profile, but that he also sees, liber vivus ', the book of creation, in correspondence to, liber revelationis ' (Revelation ). Here it is, however, directed to the correspondence with a philosophy of the subject, for it is the (objective ) transformation of the subjective consciousness that leads in the game between interiority and exteriority of creation experience to the point where the divine intentionality is reflected in man, and these in the creation of art to be co-creators can. Knowledge, Shall and hope the Kantian triad is seen from Deutinger by thinking, skill and action ( knowledge, art and morality ) in the horizon of knowledge of faith.

Creation and Revelation constitute the art by an up -enhancing transformation of creation by means of the aesthetic productions of Revelation ethos. In other words, the human creation quest completes itself in the mystery of divine-human love activity will. Scholastic teleology and scholastic gradualism team up here with a threaded into the interiority of the subject process. The natural revelation of creation mediated by the inner aspirations of the subject, awakens the notes of the beautiful. This is the discovery of the horizon enigmatic being in the notes, which corresponds to revelation in the medical sense. The Can- Being of life and the Can- being of art are correlated here. Parallels to Cusanus are intended by Deutinger following Hegel and Schelling, all strove for a new interpretation of its meaning. The closer relationship between art and morality also rests on an appreciation of the vita activa ', where the meaning is not a form of action which contemplation as, operatio intellectus ' is out tight, but finding meaning and active lifestyles are bound together.

Writings

  • Specific answers to a general question, or: About the probable future of philosophy and its relation to Christianity and theology, in: HPBL 19 (1841) 333-353
  • On the relationship of hermesischen system to Christian Science, in: HPBL 19 (1841) 658-680
  • The relationship of art to Christianity, Regensburg 1843
  • Outline of a positive philosophy as tentative attempt at a reduction of all parts of philosophy on Christian principles, 6 volumes, Regensburg from 1843 to 1853:
  • Images of the Spirit in Art and Nature, 3 vols, Augsburg 1850f.
  • Siloam. Journal of religious progress within the Church, Volumes 1/2, Augsburg 1850f
  • Christianity and Humanism I: appearance and essence of the human form, in: HPBL 31 (1853) 133-152
  • The principle of modern philosophy and Christian Science, Regensburg 1857
  • Franz von Baader relationship to science and to the Church, in: HPBL 35 ( 1857) 85-105.165-178
  • Contribution to the solution of the dispute about the relationship between philosophy and theology, in: Reprint of the Augsburg Post Newspaper 1861
  • The ratio of the freedom of science to religious Auctorität, in: Pius Gams (ed.), proceedings of the Assembly of Catholic scholar in Munich from 28 Sept. to 1 Oct., 1863, Regensburg 1863
  • Renan and the miracle. A contribution to Christian apologetics, Munich 1864
  • The present state of German philosophy, Munich 1866
  • Images of the Spirit in the works of art, Lorenz Kastner (Eds. ), Munich 1866
  • The Christian Ethics after the apostle John, Regensburg 1867
  • On the relationship of poetry to religion, Karl Muth ( Ed.), Kempten / Munich 1915
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