By Paul Colilli (auth.)
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Extra info for The Angel’s Corpse
1 In commenting on the series of questions posed by Cacciari (and that we are forced to ask before the strange angelological affirmations of the likes of Thomas Aquinas, Hildegard of Bingen, and others), we could speculate that the issues at hand deal with how we understand what cannot be assimilated into the way we perceive the real; how we judge those visitors P. Colilli, The Angel’s Corpse © Paul Colilli 1999 TRANSCENDENCE FALLS FROM THE SKY 31 who do not take a part in our generation of knowledge; the location of the other-world from which the other-worldly arrive; the history and culture of those who have no known history and culture to participate in, and so on.
Politics is granted primacy over history. Facts become something that hit us just now; to establish them is the task of memory. And indeed, awakening is the exemplary case of remembering: the case in which we succeed in recalling the nearest, the most banal, the most obvious. What Proust means by the experimental rearrangement of furniture in the half-slumber of the morning, [what] Block understands as the darkness of the lived moment, is nothing other than what we should determine here, on the level of the historical, and collectively.
11 In the end, an important issue is that of the human’s ability to perceive the Angel’s apparition, but in Hildegard of Bingen’s mind it is more appropriate to speak of the human potential to see only the disapparition of the Angel: “The three angels who appeared to Abraham as he sat at the entrance to his tent showed themselves in human form because in no way can humans see angels in their true form. ”12 This last comment of Hildegard sums up the angelological problem, a least as far as the contemporary rational or empirical mind set is concerned.
The Angel’s Corpse by Paul Colilli (auth.)