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76:. It has been called "most illuminating" for its historical and typological perspective on Milton's Satan as embodying both positive and negative values. The book has also been significant in pointing out the essential ambiguity of Prometheus and his dual Christ-like/Satanic nature as developed in the Christian tradition.
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have been on the increase lately. … If the attempts of this school have not yet borne much fruit, it is because we fear the devil's sight more than his activity, and because of a very understandable reticence to force open our 'whited
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in the strict
Jungian sense. Rather, he sees the myth of figures such as Satan and Prometheus as expressing "the shortcomings … of the world as conceived by the human soul." The relation of
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and others. It was
Werblowsky's first published book. This volume was reissued in 1999 by Routledge. It includes an introduction written by Jung.
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has become a reality to our generation, and nobody knows what is still ahead of us. It is understandable therefore that books on the
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became a disproportionately appealing character because of attributes he shares with the
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Gilgul: Essays on
Transformation, Revolution and Permanence in the History of Religions
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The
International Library of Psychology, Philosophy and Scientific Method
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universe, and thus stands as the prototype of human civilizing effort."
94:", though he emphasizes that he is not interested in the concept of the
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16:
Work of psychological literary criticism written by R.J. Zwi
Werblowsky
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Gedaliahu G. Stroumsa, "Myth into
Metaphor: The Case of Prometheus",
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122:. In this analysis, Satan "becomes the sole power-exponent in this
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306:. Routledge, reprinted 1999 and 2001; originally published 1952.
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at its limits", and makes explicit the motivating factor of
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series published 1910–1965 and including titles from Jung,
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Alessandro
Bausani, "Islam in the History of Religions",
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and published in 1952. In it, Werblowsky argues that the
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is explored through the interaction of the concepts of
212:For Werblowsky's purposes, the names "Satan" and "
304:Lucifer and Prometheus: A Study of Milton's Satan
262:The phrase "whited sepulchres" is an allusion to
238:Problems and Methods of the History of Religions
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8:
145:and its horrors in undertaking this study:
87:in examining "mythological projections of
216:" are used more or less interchangeably.
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7:
137:Werblowsky sets out to explore "the
79:Werblowsky uses the terminology of
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302:Werblowsky, Raphael Jehudah Zwi.
46:psychological literary criticism
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322:Books of literary criticism
166:apocalyptic beast let loose
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180:was one of 204 volumes in
347:Mythological archetypes
357:1952 non-fiction books
253:(Brill, 1987), p. 311.
178:Lucifer and Prometheus
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41:Lucifer and Prometheus
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332:Analytical psychology
266:; it is used also in
240:(Brill, 1972), p. 62.
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34:Gustave Doré
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327:John Milton
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190:Jean Piaget
58:John Milton
48:written by
352:Prometheus
316:Categories
297:References
285:Stroumsa,
155:tortured (
153:Prometheus
89:the human
85:his school
74:Prometheus
289:, p. 311.
224:Citations
96:archetype
81:Carl Jung
130:but pre-
124:sublunar
214:Lucifer
159:, 1640)
139:heroic
119:hubris
91:psyche
200:Notes
170:devil
115:Greek
100:power
71:Titan
68:Greek
54:Satan
24:Satan
164:The
113:and
102:and
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60:'s
56:of
26:in
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