Philosophical hermeneutics of religious experience in Luigi Pareyson and his school

在近几十年的中欧哲学语境中，解构主义并不是基督教哲学解释学的唯一形式。路易吉·帕里森(Luigi Pareyson，1918-1991)和他的学生们确实提出了另一种方案，他们遵循他的自由本体论，将其作为宗教经验的哲学解释学。与那些更强烈地转向薄弱的本体论(Gianni Vattimo)、基督教的美学倾向(M.Perniola)或开放的符号学(Umberto Eco)相比，这些学生鲜为人知。乌戈·佩罗内、克劳迪奥·西安西奥和塞尔吉奥·吉沃内的理论阐述，一方面是在不陷入本体论神学的情况下对抗解释学的去本体论，另一方面是大力开发圣经启示的真实性(人类学和形而上学)潜力，而不是忽视纳赫梅萨皮西奇·登肯提出的分裂的存在的真理-特征的问题，或者哲学调解和宗教直接性之间不可消除的和富有成效的紧张关系。这项关于二战后最重要的意大利哲学学派的接待工作，仍然只在德国背景下部分被知道，主要是为了在遗传系统的钥匙中重建思想路线的(人格论，解释学和本体论)前提，导致已故的帕雷森阐述他的哲学作为宗教经验的解释学，其次验证他的建议在他的三个学生：U佩隆，C.Ciancio，S.Givone的Denkweg创造性地接受。这样的计划最终对神学本身做出了重大贡献，阐述了一种基于本体论的解释学概念，能够澄清和普及基督教的哲学相关性。对帕里森和他的学派的追求由此证明，基督教还没有用尽它生产和要求哲学的能力，它对真理的主张，经过适当的审问，仍然可能在莱本斯韦尔特的冲击中幸存下来。

In the context of the Middle European philosophy of recent decades, deconstruction is not the only form of a philosophical hermeneutics of Christianity. An alternative program was indeed offered by Luigi Pareyson (1918-1991) and by those students of his students who followed his ontology of freedom as a philosophical hermeneutics of religious experience. These are lesser-known students compared to those who have turned more stridently towards a weak ontology (Gianni Vattimo), an aesthetic tendency of Christianity (M. Perniola) or an opened semiotics (Umberto Eco). The theoretical elaboration by Ugo Perone, Claudio Ciancio and Sergio Givone has the merit, on the one hand, of counteracting the de-ontologization of hermeneutics without falling into ontotheology and, on the other hand, to vigorously exploit the veritative (anthropological and metaphysical) potential of biblical revelation without ignoring either the problem of the splintered truth-character of being, raised by Nachmethapysisches Denken, or the un-eliminable and fruitful tension between philosophical mediation and religious immediacy. This reception work regarding the most important Italian philosophical school after the Second World War, still only partially known in the German context, is primarily intended to reconstruct, in a genetic-systematic key, the (personalistic, hermeneutical and ontological) premises of the intellectual route that led the late Pareyson to elaborate his philosophy as a hermeneutics of religious experience, and secondly to verify the creative reception of his proposal in the Denkweg of his three pupils: U. Perone, C. Ciancio, S. Givone. Such a program eventually makes a significant contribution to theology itself in the elaboration of an ontological-based hermeneutical conception that is capable of clarifying and universalizing the philosophical relevance of Christianity. The pursuit of Pareyson and of his school has thus proved that Christianity has not yet exhausted its ability to produce and demand philosophy, and that its claim of truth, appropriately interrogated, may still survive the impact with the Lebenswelt.