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THE CATHOLIC UNIVERSITY OF AMERICA • WASHINGTON, D.C.
SECOND EDITION
THE CATHOLIC UNIVERSITY OF AMERICA • WASHINGTON, D.C.
SECOND EDITION
Abstract
B
BAADER, FRANZ XAVER VON
Social philosopher, lay theologian, and mining engi-neer; b. Munich, March 27, 1765; d. Munich, May 23, 1841. Baader was a leading member of the ‘‘Munich cir-cle’’ of romantic Catholics who did so much to advance the renewal of Catholicism in the 19th century. Through his influence on SCHELLING, DÖLLINGER, E. von Lasaulx, KIERKEGAARD, SOLOV’EV , and BERDIA^ EV, he affected in-tellectual developments extending well beyond his centu-ry.
Baader first studied medicine at Ingolstadt and Vien-na. His intellectual formation was strongly influenced by J. M. SAILER and the French mystic L. C. Saint-Martin. Abandoning medical practice after a short time, he turned to the study of mining engineering at Freiberg (1788–92). While serving as an engineer in England and Scotland (1792–96) he studied at firsthand the impact of the indus-trial revolution, the liberal economic theory of Adam SMITH, and the sensational psychology of Hume. About the same time, he undertook the study and criticism of Kant and German idealistic philosophy. His rejection of rationalistic philosophy, liberal economics, and the revo-lutionary transformation of the social order were rooted in these experiences and studies. He distinguished him-self in his profession from the time of his return to Bavar-ia in 1799 until his retirement from engineering in 1820. Then he began intensive work and publication in the field of speculative theology and in 1826 was appointed pro-fessor of philosophy at Munich. Here, in association with GÖRRES and the younger members of the ‘‘Munich cir-cle,’’ he published the journal Eos. Although his literary style was cloudy and aphoristic, he was regarded as one of the most brilliant conversationalists and lecturers in Germany.
Baader, in the years between 1814 and 1822, laid the basis for modern ecumenicism. He was responsible for the establishment of the Holy Alliance, which he con-ceived as a bridge not only between political entities but between Protestantism, Orthodoxy, and Catholicism. In 1822 he founded an ecumenical academy in St. Peters-burg. Although these ventures were failures, Baader’s ef-forts at reunion lived on in the thought of Döllinger and the South German school. Baader’s theosophical thought, colored by Neoplato-nism and gnostic tendencies, aimed at a reconciliation of reason and authority. On this account he is frequently de-scribed as a neoscholastic, although his fantastic thought structures frequently verged on heterodoxy. More imme-diately important was his social teaching, which, like his epistemology, was a return to authority. Highly critical of liberal politics and economics, he proposed a corpora-tive social structure based upon principles of authority, hierarchy, subordination, and status. His corporativist ideas became commonplaces of European social thought in the century that followed his death.
BAADER, FRANZ XAVER VON
Social philosopher, lay theologian, and mining engi-neer; b. Munich, March 27, 1765; d. Munich, May 23, 1841. Baader was a leading member of the ‘‘Munich cir-cle’’ of romantic Catholics who did so much to advance the renewal of Catholicism in the 19th century. Through his influence on SCHELLING, DÖLLINGER, E. von Lasaulx, KIERKEGAARD, SOLOV’EV , and BERDIA^ EV, he affected in-tellectual developments extending well beyond his centu-ry.
Baader first studied medicine at Ingolstadt and Vien-na. His intellectual formation was strongly influenced by J. M. SAILER and the French mystic L. C. Saint-Martin. Abandoning medical practice after a short time, he turned to the study of mining engineering at Freiberg (1788–92). While serving as an engineer in England and Scotland (1792–96) he studied at firsthand the impact of the indus-trial revolution, the liberal economic theory of Adam SMITH, and the sensational psychology of Hume. About the same time, he undertook the study and criticism of Kant and German idealistic philosophy. His rejection of rationalistic philosophy, liberal economics, and the revo-lutionary transformation of the social order were rooted in these experiences and studies. He distinguished him-self in his profession from the time of his return to Bavar-ia in 1799 until his retirement from engineering in 1820. Then he began intensive work and publication in the field of speculative theology and in 1826 was appointed pro-fessor of philosophy at Munich. Here, in association with GÖRRES and the younger members of the ‘‘Munich cir-cle,’’ he published the journal Eos. Although his literary style was cloudy and aphoristic, he was regarded as one of the most brilliant conversationalists and lecturers in Germany.
Baader, in the years between 1814 and 1822, laid the basis for modern ecumenicism. He was responsible for the establishment of the Holy Alliance, which he con-ceived as a bridge not only between political entities but between Protestantism, Orthodoxy, and Catholicism. In 1822 he founded an ecumenical academy in St. Peters-burg. Although these ventures were failures, Baader’s ef-forts at reunion lived on in the thought of Döllinger and the South German school. Baader’s theosophical thought, colored by Neoplato-nism and gnostic tendencies, aimed at a reconciliation of reason and authority. On this account he is frequently de-scribed as a neoscholastic, although his fantastic thought structures frequently verged on heterodoxy. More imme-diately important was his social teaching, which, like his epistemology, was a return to authority. Highly critical of liberal politics and economics, he proposed a corpora-tive social structure based upon principles of authority, hierarchy, subordination, and status. His corporativist ideas became commonplaces of European social thought in the century that followed his death.
Bibliography: Sämtliche Werke , ed. F. HOFFMANN et al., 16 v. (Leipzig 1850–60); newly repr. (Aalen 1963— ); Lettres iné-dites , ed. E. SUSINI (Paris 1943). Literature. H. GRASSL, Neue deut-sche Biographie 1:474–76, extensive bibliog. D. BAUMGARDT, Franz von Baader und die philosophische Romantik (Halle 1927). E. SUSINI, Franz von Baader et le romantisme mystique, 2 v. (Paris 1943). For an introduction to Baader’s social theory, consult R. BOWEN, German Theories of the Corporative State (New York 1947) 46–53. For Baader’s relationship to romantic Catholicism, consult T. STEINBÜCHEL , ‘‘Romantisches Denken im Katholizismus mit besonderer Berücksichtigung der romantischen Philosophic Franz von Baaders,’’ Romantik: Ein Zyklus Tübinger Vorlesungen , ed. T. STEINBÜCHEL (Tübingen 1948).
[S. J. TONSOR]
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