What you can argue, though, is that answers are not clear and are difficult (if not impossible) to discern, and that consequently, we are under epistemological relativism when it comes some questions of theology and iconography.
I think it just goes back to what I said before- in art, it is possible to convey the same truth in multiple, sometimes seemingly contradictory ways. I wouldn't say that's a matter of epistemological relativism and more of poetic sensitivity. In any case we do not have sufficient answers in tradition to provide any solid ground for many of the rules about iconography being floated around here.
From a purely logical standpoint, that makes sense (just as any form of artwork can be interpreted to mean anything in the universe, if one is creative enough), but it doesn't necessarily mean that that's how early Christians have traitionally saw it.
My point was not that that was how early Christians saw it. LBK promulgates rules and then justifies them, not on the basis of tradition, but her own personal reasoning. If personal reasoning is sufficient to elaborate iconographic rules, then my argument is just as valid as hers.
Which doesn't change the fact that St. Anthony implicitly saw physical blindness in a rather handicapped sort of way...unless one can substantiate that St. Anthony believed that Didymus had divine insight because of his blindness, not in spite of his blindness.
It fits in with the general outlook of the spirituality of the desert fathers, the Philokalia, etc: withdrawing from the senses and approaching divine realities without the mediation of images. In fact a proper understanding of the created world itself is only possible through such a withdrawal. Not that one has to be blind to do this, but it is one striking way of highlighting the suprasensual character of theology.
Going to the hagiographic and hymnographic texts associated with Saint Matrona of Moscow, mentioned earlier in this thread, one encounters the idea that her blindness and weakness were given by God as a means of developing her spiritual gifts.
All of this typifies the attitude toward the senses in Orthodox spirituality- that, while they are good and useful, they must be transcended in theology. The presence of saints who are physically blind but have profound spiritual insight is one way of illustrating this. The man who is enlightened by the Holy Spirit, the Revealer of all things, acquires new eyes and ears, and sees no more as a natural man, namely by his natural sight with natural sensation, but standing as it were beyond himself contemplates spiritually visible things and bodies as the symbols of the things invisible
- St. Symeon the New Theologian, Sermon 65