Philosophical hermeneutics of religious experience in Luigi Pareyson and his school

在近几十年的中欧哲学背景下，解构并不是基督教哲学解释学的唯一形式。路易吉·帕雷森（Luigi Pareyson，1918-1991）和他的学生的学生们确实提供了一个替代方案，这些学生遵循他的自由本体论作为宗教经验的哲学解释学。与那些更尖锐地转向弱本体论（詹尼·瓦蒂莫），基督教的一种美学倾向（M。Perniola）或开放的符号学（翁贝托生态）。庇隆、钱西奥和吉沃内的理论阐述，一方面在不陷入本体神学的前提下，抵制了解释学的去本体化，另一方面，又积极开拓了真理性（人类学和形而上学）的潜力，圣经的启示，而不忽视任何分裂的真理，字符的问题，提出了Nachmetapysisches Denken，或哲学调解与宗教直接性之间的不可消除和富有成效的紧张关系。关于第二次世界大战后最重要的意大利哲学学派的这一接受工作，在德国的背景下仍然只有部分了解，主要是为了重建，在遗传系统的关键，（个人主义，解释学和本体论）的知识路线，导致已故帕雷森阐述他的哲学作为一个宗教经验的解释学的前提，第二，验证他的建议在他的三个学生的Denkweg中的创造性接受：U。佩罗内角Ciancio，S.吉沃尼 这样一个计划最终作出了重大贡献，神学本身在阐述一个本体论为基础的解释学概念，能够澄清和普遍化的哲学相关性的基督教。因此，对帕雷森及其学派的追求证明，基督教还没有耗尽它产生和要求哲学的能力，它对真理的主张，经过适当的审问，仍然可以在与《生活世界》的碰撞中幸存下来。

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.