Universität Erfurt


Luca Pellarin: Doktorand

Universität Erfurt

Max-Weber-Kolleg für kultur- und sozialwissenschaftliche Studien

Postfach 900 221

99105 Erfurt


  • 2016 – B.A. in Philosophy – University of Turin
  • 2016 – Degree for Advanced Studies in Government and Human Sciences – School of Advanced Studies “Ferdinando Rossi”, University of Turin
  • 2018 – M.A. in Philosophy (Historical-Philosophical Profile) – Catholic University of the Sacred Heart of Milan


  • Philosophy of Religion
  • History of Contemporary Philosophy
  • Contemporary History of Christianity
  • Contemporary History of Christian Theology
  • Fundamental Theology
  • History of Western Friuli


Time (Dis)Closure. Learning From Christian Eschatology

The title of my project recalls the famous Heideggerian expression “world disclosure”; nevertheless, at first glance, it may seem like it has little to do with such a notion, which – however – is directly linked to the Heideggerian heritage encapsulated in thought of Hartmut Rosa and other representatives of the Frankfurt School. Rosa’s most recent production, on which the scientific interest of my research group is focused (Resonant Self-World Relations in Ancient and Modern Socio-Religious Practices), is also the theoretical premise of my project. Particularly relevant to my research are the ideas of “social acceleration”, “alienation”, “desynchronisation” etc. although depurated of their most radical political components – which in Rosa are, in any case, not so evident.

It is within this framework that I plan to locate my research: a critical analysis of the concept of “time” construed as an “axis of resonance” that begins with the reconstruction (of the meaning) of the notions of “Urgeschichte” – in its peculiar declination provided by Franz Overbeck (1837-1905) – and “eschatologischer Vorbehalt” – as originally propounded by Erik Peterson (1890-1960). Overbeck and Peterson are two authors still far too little known; but their works are slowly being rediscovered. Their biographies, as well as their common eschatological perspective, make the comparison of their vast productions an extremely fruitful field of study.

The hypothesis from which I shall try draw precious conclusions and “indications” for a life that “resonates” is the following: Is it possible to establish a comparison between a. the existence of contemporary man characterised by the continuous perception of lack of time, a condition that often leads to the persistence of discomfort or even to diseases for which it is particularly complex to devise effective treatments; and b. the situation of the first Christians, who faced “the time that remains” (Letter to the Romans) oscillating between fear (stress?), hope, endeavor to do good and live according to the “Buona Novella” and – why not? – understandable desire for personal fulfillment to be achieved as soon as possible, because they were convinced of an imminent return of a judging Christ (in this case, the word “time” is clearly referred to the time elapsing between the First and the Second Coming of Christ, the so-called parousía)? And, in the eventuality of an affirmative answer, is it possible (and appropriate) to transpose these teachings outside the realm of faith? What can be learned about time (and how to conceptualise it) from Christian eschatological theologies?

Further issues to be addressed are, for instance: What kind of resonance do Christians expect to experience during the “last day”, at the “moment of the end”? Can axes of resonance be activated if it has been established a priori that on a given day, in a given hour and in a given place this resonance will be experienced? Can resonance be felt at the moment of death? Could actualising death in life be an effective method for activating axes of resonance? And then: Could resonance be something that is delivered or, on the opposite, must be always pursued? Should resonance be relegated to the sole dimension of the present? And, if this were not the case, how would it be possible to make a “wellbeing” belonging to the past present? What would “the past resonates” then mean?

Given my academic background and the specificity of the subject the main approach is historical-theoretical (in primis historical-philosophical). Thus, the analysis will be carried out by contextualising, making comparisons and above all by deconstructing the notions of “Urgeschichte” and “eschatologischer Vorbehalt”. Ideally, the method to be attempted, allowing myself be led by the virtues of Sincerity and Accuracy – and close philological attention –, would be hermeneutical and interdisciplinary.


  • L. Pellarin (2017a), Filoramo e il contemporaneo. Scuola, teoria e metodo, in «Humanitas», LXXII, 5-6/2017, pp. 1131-1147.
  • Id. (2017b), Odorico da Pordenone. Breve riflessione sullo stato degli studi con un’intervista a Giulio Cesare Testa, in «Ce fastu?», XCIII, 1-2/2017, pp. 81-104.



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