Martin Deutinger

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Martin Deutinger (24 March 1815 – 9 September 1864) was a German philosopher and theologian.

Biography

Born in Langenpreising, Bavaria, Deutinger first studied theology and philosophy at the Lyceum in Dillingen in 1832, before listening to Schelling in Munich in 1833 and becoming enthusiastic about the philosophy of art. In 1837 he was ordained a priest. After a first career jump to philosophy lecturer at the Lyceum in Freising (1841–1846) and his private lectureship for philosophy at the Munich University in 1846/47, a difficult time began due to his statements against the affair of the Bavarian King with Lola Montez: In 1847 he was punitively transferred to the rural Dillingen on the Danube, where he was very culturally engaged, but from which he was drawn back to the Bavarian capital in 1852.

Due to his dissatisfaction with his life circunstances, these were years of intensive travel: Deutinger visited the art treasures of Florence (1845), Paris (1850), Milan (1850), Berlin (1853), Düsseldorf (1847), Dresden (1853) and Prague (1853) and was also one of the first to take photographs of the works of art in these cities. After years of ecclesiastical and social exclusion, which can also be attributed to his critical character, Deutinger then shone from 1858 as a university preacher in St. Ludwig in Munich, and it was not until 1863, a year before his death, that he received the ecclesiastical and social recognition he longed for, with the award of an honorary doctorate from the University of Freiburg, the favorable archdiocesan reception of his writing against Ernest Renan in 1864, and his participation in the assembly of Catholic scholars in Munich initiated by his friend Ignaz von Döllinger.

He died at Pfäfers, Switzerland.

Thought

Deutinger attempted an independent renewal of Christian thought in the face of the challenges of idealism and romanticism. He was, moreover, in interplay with Catholic late Romanticism (Joseph von Eichendorff). Deutinger's knowledge of ancient philosophy, his connection to later scholasticism in a specific form (will rather than intellect as starting point, following the Catalan Lullist Raimundus Sabundus), his presence in the contemporary challenge of idealist philosophy, from which he took over subject thinking, all this gives rise to a new theological combinatorics that seeks to renew faith from its intrinsic force provoked by critical contemporaneity. Starting from the desire to think Christian religion and modern thinking together, Deutinger differs from all the tendencies within church and theology of the time in his open catholicity by the ability to think not in substances that are hierarchically related to each other, but processually: Inwardness emerging from outwardness emerging from inwardness.

In Deutinger, striving, or rather the spiritual will stemming from its purification and deepening, is to be regarded as the basic category of the philosophical framework. A phenomenology of feeling as in Schleiermacher, on the other hand, is less employed. Rather, 'feeling' is unfolded as a sublimating element from the anthropology of striving and from the spiritualization of willing. The preference for Sabunde in this context can be explained by the fact that the latter not only gives profile to striving and willing, but that he also sees the liber vivus, the book of creation, in correspondence to the liber revelationis (revelation). However, this is oriented towards correspondence with a subject philosophy, because it is the (objective) transformation of subjective consciousness that, in the play between inwardness and outwardness of the experience of creation, leads to the point where divine intentionality is reflected in man and allows him to become a co-creator in the creation of art. Knowledge, ought and hope, the Kantian triad, is seen by Deutinger through thinking, being able and doing (cognition, art and morality) in the horizon of faith science.

Creation and revelation constitute art through an increasing transformation of the aesthetics of creation by means of the stagings of the ethos of revelation. In other words, the human striving for creation is completed in the mystery of the activity of God-human lovingkindness. Scholastic teleology and scholastic gradualism ally themselves here with a process shifted into the inwardness of the subject. The natural revelation of the created, mediated by the inner striving of the subject, awakens the appearance of the beautiful. This becomes the horizon of discovery of the ulterior being in the appearing, which corresponds with revelation in the sense of salvation. The being-able of life and the being-able of art are correlated here. Parallels to Cusanus are intended by Deutinger following Hegel and Schelling, all of whom sought to reinterpret his meaning. The closer connection between art and morality is also based on an appreciation of the vita activa, whereby the meaning is not narrowly directed to a form of action, contemplation as operatio intellectus, but rather finding meaning and actively shaping life are bound to each other.

Works

  • Das Verhältnis der Kunst zum Christentum (1843)
  • Grundlinien einer positiven Philosophie als vorläufiger Versuch einer Zurückführung aller Theile der Philosophie auf christliche Principien (1843–1853; 6 volume)
  • Bilder des Geistes in Kunst und Natur (3 volumes)
    • Vol. I: Aus freier Hand gezeichnet auf einer Reise nach Florenz im Jahre 1845 (1846)
    • Vol. II: Gezeichnet auf einer Reise an den Rhein 1847 (1849)
    • Vol. III: Gezeichnet auf einer Reise nach Paris im Jahre 1850 (1851)
  • Das Princip der neueren Philosophie und die christliche Wissenschaft (1857)
  • Renan und das Wunder. Ein Beitrag zur christlichen Apologetik (1864)
  • Der gegenwärtige Zustand der deutschen Philosophie (1866)
  • Bilder des Geistes in den Werken der Kunst (1866; edited by Lorenz Kastner)
  • Die christliche Ethik nach dem Apostel Johannes (1867; edited by Lorenz Kastner)
  • Über das Verhältnis der Poesie zur Religion (1915; edited by Karl Muth)

External links

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