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Denis De Rougemont (1906-1985), in «Persona - Periodico Di Studi E Dibattito», II, 2011, Pp

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Denis De Rougemont (1906-1985), in «Persona - Periodico Di Studi E Dibattito», II, 2011, Pp HELIOPOLIS CULTURE CIVILTÀ POLITICA ANNO XIX ISSN 2281-3489 NUMERO 1 – 2021 DENIS DE ROUGEMONT (Couvet, 8 settembre 1906 – Ginevra, 6 dicembre 1985) ABSTRACT: Denis de Rougemont is the author of about thirty books and hundreds of papers. Writer, theologian, philosopher, pro-European activist, he was one of the leading figures of French personalism and of the so-called Non-conformistes des années Trente in France. He was also one of the major theoreticians of the 20th century federalism, and since the 1940s he has devoted himself to the construction of a European federation. He founded the Centre Européen de la Culture in Geneva in 1950 and campaigned for the idea of a Europe of the Regions against the functionalist and intergovernmental theories that have been leading the European integration process since its beginnings. KEYWORDS: Denis de Rougemont – Personalism – Federalism – European identity – Eu- rope of Regions «Se guardo all’insieme dei miei libri e vi metodo di unione nella diversità e di cerco un principio di coerenza, mi ac- convivenza delle differenze in cui egli corgo che sono sempre stato persona- rinviene l’unico rimedio possibile alla lista in filosofia, federalista in politica, malattia nazionalista che negli ultimi ecumenico sul piano religioso, e che secoli ha contagiato l’Europa, portan- ciò doveva necessariamente portarmi dola sull’orlo del suicidio. L’ecumeni- a mettere la mia riflessione – e la mia smo, inteso come la consapevolezza azione – al servizio del movimento di dell’importanza del dialogo intercon- unione europea». Così si esprimeva fessionale e della necessaria unità delle nel 1962 il filosofo, scrittore e pionie- chiese pur nel riconoscimento delle re del federalismo europeo Denis de loro diversità, ne è invece la traduzio- Rougemont. La dottrina personalista, ne sul piano religioso. Personalismo, maturata da Denis de Rougemont nel federalismo ed ecumenismo condivi- corso degli anni Trenta, è l’asse por- dono per Rougemont gli stessi valori tante di tutto il suo edifico teorico e di fondo, gli stessi obiettivi, una unica speculativo. Fondata sulla nozione visione del mondo, che può declinarsi di “persona” distinta dall’individuo in diversi ambiti e a diversi livelli. Essi, isolato e dal cittadino assorbito nel- scrive il filosofo, «sono i diversi aspetti la collettività – ovvero su un model- di una sola e stessa attitudine spirituale. lo antropologico che è il luogo della Si generano a vicenda e si sostengono contraddizione e in cui convivono la reciprocamente. Hanno le stesse strut- solitudine e la solidarietà, la libertà e la ture e le stesse ambizioni. Alla nozione responsabilità, l’amore per sé e l’amore di unità rigida essi oppongono quella per il prossimo –, essa è anche alla base di comunione». E se nello scenario della sua filosofia politica. Per Rouge- politico europeo otto e novecentesco mont, infatti, il personalismo trova la l’unità rigida si traduce nello stato-na- sua traduzione politica nel federalismo, zione, l’Europa unita e federale rap- 129 HELIOPOLIS CULTURE CIVILTÀ POLITICA ANNO XIX ISSN 2281-3489 NUMERO 1 – 2021 presenta il suo opposto: la comunione. nel cantone svizzero di Neuchâtel, a Ecumenismo, personalismo, federa- pochi chilometri dalla frontiera con la lismo, Europa sono i temi che per- Francia, Denis Rougemont muore a vadono l’intera opera di Rougemont, Ginevra il 6 dicembre 1985. Le origi- composta da una trentina di libri e ni nobili e la fede protestante della fa- centinaia di articoli, in cui l’eteroge- miglia (il padre è pastore) ne segnano neità degli approcci, dei metodi e degli l’educazione e il percorso intellettuale. stili nasconde una coerenza tematica di Iscrittosi alla Facoltà di lettere di Neu- fondo, in cui tutto si incastra e si com- châtel dopo un diploma in chimica, pleta: il saggio teologico e il manifesto fin da giovanissimo collabora con al- politico, la critica letteraria e il saggio fi- cune prestigiose riviste romande con losofico, la lettera aperta e ilpamphlet , la articoli e recensioni in cui, accanto alle conferenza accademica e il manifesto qualità letterarie e al suo anticonformi- ecologista. Tutti gli scritti di Denis de smo, traspaiono una certa sensibilità Rougemont sono animati da un im- alle questioni morali e politiche ed un pegno temerario e controcorrente, ma evidente desiderio di azione. Nel 1929, mai dogmatico; tutti sono alimentati ancora studente, pubblica un pamphlet da un coraggio intellettuale e da una dal titolo Les Mefaits de l’Instruction pu- passione piena di lucidità e lungimiran- blique, in cui denuncia l’educazione di za e dal persistente sentimento del do- stato e i suoi valori ed insegnamenti, vere di creare, comunicare, cambiare il volti, a suo dire, ad imporre l’egualitari- presente, inventare il futuro. Denis de smo delle conoscenze e a reprimere il Rougemont è un filosofo che intende senso critico e l’espressione delle diffe- rovesciare le categorie speculative e renze. Tre anni più tardi pubblica il suo normative ereditate dal pensiero poli- primo vero libro, Le Paysan du Danube, tico otto e novecentesco e fortemente una raccolta di testi in prosa frutto dei radicate nelle menti e negli spiriti dopo suoi viaggi in Europa centrale alla fine secoli di propaganda stato-nazionale. degli anni Venti. È un rivoluzionario che si batte contro Oltre alle sue qualità letterarie, gli scritti i dogmi del secolarismo e della nuova giovanili di Rougemont rivelano una religione nazionale, convinto della ne- certa sensibilità alle questioni morali e cessità dell’Europa unita, e che non politiche che investono la società eu- esita a criticare aspramente il modo in ropea tra le due guerre. L’aspirazione cui, dal piano Schuman in poi, la si è ad un impegno concreto prende delle voluta unire. In lui coesistono pensie- pieghe rivoluzionarie e lo spinge a tra- ro, scrittura ed azione. Convivono il sferirsi a Parigi (1930), dove lavora in poeta e il militante, il filosofo politico una casa editrice protestante (Je Sers) ed il teologo, lo scrittore e il critico let- e si lega al Club du Moulin-Vert, alle terario. Sempre lontano dalle istituzio- cui riunioni partecipano giovani intel- ni e dai partiti, allergico alla lotta per il lettuali laici, protestanti o cattolici ma potere, ha consacrato la sua opera, il anche filosofi già celebri come Nico- suo impegno e la sua vita all’Europa, las Berdiaev, Gabriel Marcel e Jacques all’Europa del passato, del presente e Maritain. Qui viene in contatto con del futuro. un gruppo di giovani intellettuali non Nato l’8 settembre 1906 a Couvet, conformisti e rivoluzionari che si de- 130 HELIOPOLIS CULTURE CIVILTÀ POLITICA ANNO XIX ISSN 2281-3489 NUMERO 1 – 2021 finiscono personalisti (tra cui Arnaud luzione spirituale, non violenta e crea- Dandieu, Robert Aron, Alexandre trice. Contro le tendenze collettiviste, Marc, Emmanuel Mounier), con cui centralizzatrici e materialiste all’opera condivide inquietudini e aspirazioni nelle dittature e nelle democrazie libe- politiche. Con essi inizia una intensa rali, essi guardano a un nuovo ordine mo- attività di collaborazione e militan- rale e politico fondato sul primato della za, grazie anche ad alcune riviste che persona e dello spirito. contribuisce a fondare. Denis de Rou- Nello stesso periodo Rougemont gemont vi si distingue per il suo spi- aderisce al movimento personalista rito anti-dogmatico ed anti-ideologico, cattolico Esprit, fondato da Emma- fondato su una salda fede cristiana. I nuel Mounier e ispirato da Jacques suoi scritti rivelano la forte influenza Maritain, e collabora all’omonima ri- della teologia dialettica di Karl Barth, vista, più dottrinaria e meno militante di Lutero, Kierkegaard e Goethe. Con rispetto a L’Ordre Nouveau. Gli articoli Henry Corbin e Albert-Marie Schmi- di stampo teologico e filosofico che dt egli fonda la rivista Hic et Nunc, con vi pubblica confermano la versione l’obiettivo di contribuire ad un rinno- protestante, kierkegaardiana e bar- vamento teologico del protestantesi- thiana del suo personalismo. Molti di mo, pur non perdendo il contatto con essi confluiscono nel suo primo libro la dimensione più concreta, politica e di dottrina e filosofia politica, Politique morale, dell’azione. de la personne (1934), in cui Rougemont Nel 1932 Jean Paulhan, direttore del- ribadisce il primato della persona che, la prestigiosa Nouvelle Revue Française, contrapposta all’individuo e alla massa, gli affida la cura di un volume in cui è per lui il luogo della responsabilità, viene data voce ai diversi movimenti della vocazione e della comunità. Nel- non-conformisti dell’epoca, il Cahier la sua diagnosi della crisi della civiltà de revendications de la jeunesse française. occidentale e dell’uomo moderno, egli Rougemont ne cura l’introduzione denuncia l’ascesa dei miti collettivisti e e le conclusioni, in cui esprime la sua totalitari, il conformismo borghese e fede rivoluzionaria, pur prendendo le l’illusione della democrazia liberale, cui distanze dal materialismo marxista, contrappone una politica «ad altezza cui contrappone una visione perso- d’uomo» circoscritta da una doppia nalista e spirituale della rivoluzione. attitudine: la libertà individuale e la Con Aron, Dandieu (di cui legge La responsabilità nei confronti del pros- révolution nécessaire, 1933) e Alexan- simo e della comunità. La riscoperta dre Marc fonda il movimento Ordre di una «misura umana» e la restaura- Nouveau, che dal 1933 si dota di una zione dei valori concreti della persona, rivista omonima (L’Ordre Nouveau) e la diventano così il fondamento
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