Against our interpretation that this second intrusion is the force of imagination, is the view of our contemporary interpreter of Job in medieval philosophy, Robert Eisen. According to Eisen, “the identity of privation and Satan also explains Maimonides’s reading of the description of Satan’s second arrival in which he comes along with the divine beings who present themselves before God.” To argue his point, Eisen quotes the second passage where Maimonides notes that ‘Satan “also has a certain portion” below the divine beings “in what exists,” though his status is not identical to theirs.’ Eisen again buttresses his point by calling attention to Maimonides’s view that matter, though it is the concomitant of privation entailing death and all evils, is good since it is the proper object of the act of
Against our interpretation that this second intrusion is the force of imagination, is the view of our contemporary interpreter of Job in medieval philosophy, Robert Eisen. According to Eisen, “the identity of privation and Satan also explains Maimonides’s reading of the description of Satan’s second arrival in which he comes along with the divine beings who present themselves before God.” To argue his point, Eisen quotes the second passage where Maimonides notes that ‘Satan “also has a certain portion” below the divine beings “in what exists,” though his status is not identical to theirs.’ Eisen again buttresses his point by calling attention to Maimonides’s view that matter, though it is the concomitant of privation entailing death and all evils, is good since it is the proper object of the act of