| 000 | 01578cam a2200217 4500500 | ||
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| 005 | 20250119094717.0 | ||
| 041 | _afre | ||
| 042 | _adc | ||
| 100 | 1 | 0 |
_aDispersyn, Éléonore _eauthor |
| 245 | 0 | 0 | _aGod's Adversary in the Philosophy of Revelation |
| 260 | _c2012. | ||
| 500 | _a11 | ||
| 520 | _aOne usually associates the figure of Satan with an impoverished, insufficient signification. On the contrary, in the Philosophy of Revelation Schelling tries to give a different interpretation, according to which Satan’s potential for evil is not only accepted but embraced and given a positive valence, postulating a sort of “positivity of evil”. However, Satan’s role remains ambiguous, since he represents both the universal tempter and a necessary link in the process that reveals God’s presence in the world. In this paper, I want to emphasize the Devil’s twofold nature and to explore his multiple forms. This highlights Satan’s necessary role in the final triumph of good, and how this role appears, in Schellingian terms, through the human inability to sound the depths of the consuming fire of divine light, which necessitates the existence of a dark principle that entails a separation, foreknows evil and thereby creates it. | ||
| 690 | _anecessity | ||
| 690 | _apositivity | ||
| 690 | _aevil | ||
| 690 | _atempter | ||
| 690 | _aSatan | ||
| 786 | 0 | _nArchives de philosophie | Volume 75 | 1 | 2012-01-01 | p. 87-112 | 0003-9632 | |
| 856 | 4 | 1 | _uhttps://shs.cairn.info/journal-archives-de-philosophie-2012-1-page-87?lang=en&redirect-ssocas=7080 |
| 999 |
_c408234 _d408234 |
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