By Ellen Muehlberger
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Extra info for Angels in the religious imagination of late antiquity
39 Kant’s notion of the imagination is both mental and individual in scope, and other philosophers have followed Kant to study the representative basis of the faculty of the imagination; Jean-Paul Satre’s work is the most extended and critical treatment of the underlying eidetic structure of Kant’s way of figuring the imagination. In his “Phenomenological Psychology of the Imagination,” Satre first theorized Kant’s imagination and then explored the darker side of an imagination so driven by mental representation.
A century after Maximus, Apuleius, the Latin writer most well known for his work The Golden Ass, wrote extensively of the shared psychological experiences of daemons and humans. Apuleius speculates about the structure that produces this likeness. ” Such a similarity to humans 6 Den Boeft, Calcidius on Demons, 27. , Apulée: Opuscules philosophiques (Du dieu de Socrate, Platon et sa doctrine, Du monde) et fragments [Paris: Les belles lettres, 1973], 31-32; trans. Thomas Taylor, Apuleius’ Golden Ass or The Metamorphosis and Other Philosophical Writings [Somerset: Prometheus Trust, 1997], 242).
I investigate the Life of Antony and, by comparing it to other traditions about Antony and his community, suggest that the Life itself contains evidence of such a companion angel. This chapter also links the Life of Antony to Gregory of Nyssa’s Life of Moses based on the expectations of a companion angel voiced in the Life of Moses, thus allowing us to see Gregory’s text as more than just a reflection of Christian knowledge on God, but more specifically, a text which broadcasts its associations with ascetic endeavors.
Angels in the religious imagination of late antiquity by Ellen Muehlberger