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1918–1991 Italy
Luigi Pareyson (4 February 1918 – 8 September 1991) was an Italian philosopher, best known for challenging the positivist and idealist aesthetics of Benedetto Croce in his 1954 monograph, Estetica. Teoria della formatività (Aesthetics.
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Evil must be distinguished as possible and real: in God it is present as possible, and there man finds it and realises it in history.
The problem of evil has its roots in the dark depths of human nature and in the secret recesses of man's relationship with transcendence.
God is being, goodness, truth, or the positive in general, but insofar as it is willed and chosen, victory over possible nothingness.
Evil is not the absence of being, the deprivation of good, the lack of reality, but is reality, more precisely positive reality in its negativity.
The positive choice is itself a choice of goodness, and the negative choice is itself a choice of evil.
God is master of his own essence, because in him act and essence, essence and will are one and the same.
The aesthetic sphere is a necessary passage to morality, so much so that only as an aesthetic man is man truly man.
Only the awareness that God shares human suffering can prevent suffering from increasing human negativity.
Play is contemplation, removed from the seriousness of passivity as intuition and need, and of activity as intellect and reason.
Man awakens on the cosmic stage the evil that was dormant in God.
The only possible education is aesthetic education.
The only sense in which it can be said that He [Jesus] gives an answer to the problem of evil, and that he himself is this answer.
Even those who do not believe in God cannot cease to be interested in what God represents for a believer, and only philosophy can show this.
(About Fëdor Michajlovič Dostoevskij) He provided neither theology nor metaphysics, but today theology and metaphysics cannot do without him.
What is important is not reason for its own sake but truth: the value of reason depends on its connection to truth and its ontological roots.
Free evil is better than imposed good.
The temporal dialectic as a struggle between good and evil is that which exists in human temporal history, in which positive and negative, good and evil are always in struggle, always in tension, always together.
It is not without reason that religious experience focuses above all on the suffering and redeeming God, which confirms that the ultimate recourse to the problem of evil is religion, certainly not morality.
[Beauty] is always free and adherent: free because it does not adhere to conceptual knowledge, adherent because it adheres to an interpretation of nature.
To see nature as beautiful, it must be considered in its organic productivity, that is, interpreted. Wanting to interpret nature is already loving it: interpretation is already a vision in love with nature that highlights its beauty.
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