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Archivio Luigi Pareyson (1933 – 2006) ARCHIVIO LUIGI PAREYSON (1933 – 2006) Inventario Schedatura, riordino e inventariazione a cura di Roberta BUSSA e Corinna DESOLE Torino, dicembre 2014 Riordino realizzato grazie al contributo della SOMMARIO INTRODUZIONE Luigi Pareyson: dalle carte alla genesi del pensiero p. VII Il Centro Studi filosofico-religiosi «Luigi Pareyson» p. XVI Metodologie d’intervento p. XVII Ringraziamenti p. XXVI INVENTARIO Guida alla consultazione p. 3 Struttura del fondo p. 5 Archivio Luigi Pareyson p. 13 Indice dei nomi p. 205 INTRODUZIONE Archivio Luigi Pareyson – Introduzione LUIGI PAREYSON: DALLE CARTE ALLA GENESI DEL PENSIERO Potrebbe sembrare superfluo preporre a questo inventario un’introduzione storica circa il noto filosofo italiano Luigi Pareyson, la cui biografia è già stata dettagliatamente trattata;1 non sarà inutile, però, in seguito al riordino e alla luce delle indicazioni fornite dallo stesso Pareyson, tentare di ricostruire, carte alla mano, il filo dei suoi pensieri nella loro genesi e non solo nella stesura definitiva costituita dalle opere pubblicate, in vita e postume. Un certo spazio merita la sua vicenda di oppositore del regime fascista. L’iscrizione ai Gruppi Universitari Fascisti (1935) non gli impedisce, sicuramente anche grazie alla contemporanea frequentazione delle lezioni di Gioele Solari, di riflettere sui fondamenti del diritto: lo testimoniano alcuni appunti, in forma di saggio, con tanto di note e bibliografia, su il Concetto e ideale del diritto, del giugno1936.2 In un filosofo di esemplare coerenza quale Luigi Pareyson ciò si tradurrà in un impegno concreto nella Resistenza, già dalla cattedra del liceo; come testimonia Semeria, egli avrebbe invitato i propri studenti liceali a “scrivere l’ordinamento della città ideale”,3 per poi concludere che “quello era il programma del Partito d’Azione”.4 1 In F. Tomatis, Pareyson. Vita, filosofia, bibliografia, Morcelliana, Brescia 2003, edizione di cui ci si è servite (versione ampliata di F. Tomatis, Bibliografia pareysoniana, Collana del Centro Studi Filosofico- religiosi Luigi Pareyson. Philosophica 1, Torino, Trauben, 1998). 2ALP S. IX u.a. 218. 3 In F. Romano, Un filosofo al “Pellico”, in “La Stampa” (Cuneo), 8 marzo 1996, leggibile on-line su http://www.archiviolastampa.it/ 4 Ibidem. VII Archivio Luigi Pareyson – Introduzione Da un’attenta consultazione delle carte del Fondo Partito Nazionale Fascista (Federazione di Torino) conservate presso L’Archivio di Stato5 risulta che Pareyson passò dal G.U.F al PNF nell’anno XVIII E.F. (28 ottobre 1939-27 ottobre 1940), con la XIV leva fascista, per la precisione il 16 ottobre 1940 (e non, come riferisce Tomatis6, nel novembre del 1941). Ciò si evince anche dalla scheda personale datata, questa sì, 1941, gennaio 20.7 Tuttavia questa precoce iscrizione, pressoché forzata, del giovanissimo Pareyson allievo di Augusto Guzzo8, non è sintomo di connivenza con il regime; gli sarà, anzi, utile per nascondere la sua attività antifascista, ben documentata, di intellettuale9 ma anche di uomo di azione (benché non armata).10 Già nel 1942, infatti, egli andrà a costituire con Duccio Galimberti (e Leonardo Ferrero) la cellula cuneese del Partito d'Azione. Due anni dopo, sospeso dall’insegnamento, indagato e arrestato, diverrà, sempre con Galimberti, responsabile del comando delle formazioni Giustizia e libertà, per proseguire la sua lotta fino alla Liberazione, sempre preoccupato di formare i giovani alla libertà.11 La sua biografia intellettuale comincia con l’Esistenzialismo; il giovane Pareyson frequentò, tra il 1936 e ’38, i suoi massimi esponenti: Jaspers,12 Heidegger,13 Marcel.14 Il suo produttivo interesse si espresse nella sua prima pubblicazione, Note 5 Sezioni Riunite dell’Archivio di Stato di Torino, “Partito nazionale fascista – Federazione di Torino”, Fascicolo 109856, Busta 416, 6 carte. 6 F. Tomatis, op. cit., p. 13. 7La schedatura digitalizzata del fascicolo n. 109856 intestato a Luigi Pareyson, liberamente consultabile con ricerca nominativa alfabetica all’indirizzo http://archiviodistatotorino.beniculturali.it/Site/index.php/it/progetti/schedatura/pnf-torinese, riporta la data della “Scheda personale del fascista 109856” utilizzata per la compilazione (20 gennaio 1941, appunto) e non quella dall’iscrizione che compare sul primo rigo del documento stesso. 8 Circa il rapporto di A. Guzzo con il regime si rimanda ai fascicoli conservati presso le Sezioni Riunite dell’Archivio di Stato di Torino, “Partito nazionale fascista – Federazione di Torino”, Fascicolo 43571, Busta 1116, 33 carte, anch’esso visibile sul sito di cui alla nota 7. 9 ALP S.I.1 u.a. 6. 10 Si rimanda a F. Tomatis, op. cit., pp. 12-20. 11 Pareyson metterà a punto, nel 1945, delle dispense destinate alla preparazione dei quadri politici del Partito d'Azione Unione Piemontese, vedasi ALP S I.1 u.a.6. 12 Un quaderno (ALP S.IX.u.a.220), datato 10 luglio – 21 agosto 1937, contiene, oltre a varie riflessioni e appunti su Heidegger e Jaspers, il resoconto di una visita a Jaspers del 21 luglio 1937 e alcune minute di lettere, recanti la data topica di Heidelberg e anche un articolo Gerhard Lehmann, Philosphie und Existenzproblem, in “Deutsche Allgemeine Zeitung”, del 7 agosto. 13 Un altro quaderno (ALP S.IX.u.a.222) contiene il resoconto di una visita ad Heidegger del 21 settembre 1937. 14 Così almeno pare, vedi ALP S.IX.u.a 233. VIII Archivio Luigi Pareyson – Introduzione sulla filosofia dell’esistenza,15 esercitazione seminariale la cui insolita qualità sorprese Giovanni Gentile16 (con il quale Pareyson ebbe scambi epistolari, come pure con Benedetto Croce17). Il tema pervade anche quaderni fitti di riflessioni sugli esistenzialisti francesi18 (Emanuel Levinas, Jeanne Delhomme, Gabriel Marcel, Jean Wahl, Loris Lavelle)19e su Karl Jaspers,20 sul quale Pareyson si concentrerà fino a farne oggetto della sua tesi di laurea (1939), subito data alle stampe.21 L’argomento, inoltre, è anche oggetto di scambi intellettuali; ci si riferisce, in particolare, ad appunti manoscritti su Scienza e filosofia in Heidegger e a dattiloscritti sull'esistenzialismo indirizzati a Annibale Pastore (11 ottobre 1940).22 Benché Pareyson avesse già ottenuto nel 194323 la libera docenza in Filosofia Teoretica, solo nel dopoguerra egli potrà svolgere liberamente e sistematicamente opera di insegnamento presso l’Università di Torino, come professore incaricato di Estetica (dal 1945 al ‘52). Durante l’A.A. 1951-52 Pareyson aveva preso servizio come titolare di Storia dela Filosofia presso l’Università di Pavia. Dal 1952 fu chiamato come ordinario di Estetica a Torino, fino al 1964. Nel 1954 è relatore della tesi di Umberto Eco,24 a sua volta giovane recensore della prima edizione dell’Estetica del maestro.25 Tale continuità fu inframezzata da una parentesi in Argentina (tra il 1948 e il 49).26 Questo periodo è caratterizzato dall’ affacciarsi del concetto di persona, che compare nel suo esordio accademico,27 ma anche come titolo (accanto a Fichte) negli 15 Note sulla filosofia dell’esistenza, in “Giornale critico della filosofia italiana”, 1938, 6. 16 F. Tomatis, op. cit., p. 11. 17 La corrispondenza ricevuta da Gentile, Croce ed Enzo Paci è conservata in ALP S. V.2 u.a. 145. 18 ALP S.IX.u.a 235. 19 ALP S.IX.u.a 234. 20 Ibidem; all’autore è dedicata la Serie XI.2.4. 21 Le recensioni all’opera sono conservate nei fascicoli ALP S.XI. 2.4.2 u.a. 632-633. 22ALP S.I.I u.a.4 e 1. 23 ALP S.IX u.a. 232; ALP S.I.1u.a.2. 24 Su Il problema estetico in San Tommaso, spunto del futuro successo Il nome della rosa. 25ALP S.XI.1.4.2 u.a.374; idem in 435. 26Questa incursione in Argentina non stupisce dal momento in cui i parenti della madre di Pareyson risiedevano laggiù: lo testimoniano anche alcune belle fotografie, vedi ALP S.I.1 u.a.5; i corsi sono nella S.II.2 u.a. 18. 27 F.Tomatis, op.cit., p.21; Arte e persona, in "Rivista di Filosofia", volume XXXVII, fasc. 1-2, gennaio- giugno 1946, pp. 18-37. IX Archivio Luigi Pareyson – Introduzione appunti28 che precedono il corso e l’intervento29 al convegno di Mendoza del 1949; esso campeggerà infine in Esistenza e persona (1950),30 opera che lo rese un indiscusso caposcuola proprio per la curvatura personalistica che egli impresse alla corrente esistenzialista. Heidegger, il cui esistenzialismo – secondo la critica di Pareyson - non si presta ad un’assunzione personale di reponsabilità etica, comparirà ancora nella riflessione dell’autore, ma in riferimento alla Grundfrage,31 a Che cos’è la metafisica?,32 al Parmenide33, a temi di carattere escatolgico34 e, infine, in riferimento alla libertà e al nulla35 (nell’ultimissima fase del pensiero di Pareyson).36 Dal 1964 lo si incontra nuovamente a Torino come docente di Filosofia Teoretica e incaricato di Morale, fino alla sua memorabile ultima lezione (il 27 ottobre 1988) cui chi scrive ebbe l’onore e la gioia di assistere. Tutta questa attività è ben documentata: i manoscritti dei corsi, elencati e in parte catalogati da F. Tomatis,37 ora sono stati raccolti nella Serie II.2; essi presentano un interesse particolare quando titolati (come spesso accade) dall’autore stesso. Il nome di Pareyson è anche legato alla “Rivista di Estetica”, di cui egli assunse la direzione a partire dal 1956. I documenti qui conservati (Serie VI) ci permettono di ricostruire con esattezza le relazioni e i contatti che egli, insieme con gli allievi incaricati, teneva con studiosi contemporanei. Ciò grazie alla scrupolosa protocollazione38 e conservazione della corrispondenza, relativa anche ad attività 28 ALP S.II.2 u.a.16. 29Luis Pareyson, Sobre el concepto de persona, estratto da Actas del Primer Congreso Nacional de Filosofia, Mendoza - Argentina, marzo 30 - abril 9, 1949, pp. 480-492 (ALP S.III.1 u.a.69). 30 La documentazione relativa è qui conservata in ALP S.XI.1.2; in seguito Pareyson utilizzerà questo testo, giustapponendolo a carte di altro argomento e annotandolo (ALP S.II.2 u.a.17, 37, 156, ALP S.IX u.a.
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