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The conflict between Antigone and Creon takes place because two misconceptions of the divine seek to annihilate each other. What must be done is to make productive the great middle ground between A.

We are all in the same leaky boat. No approach to Sophocles is more important than through his religion. Whatever interpretation is given to any single aspect of his work, his art or his personality, none will hold good unless it is fully aware of the fundamental fact that Sophocles had a vision of life which we call religious.

Sophocles scholars have interpreted the Antigone as a play about a conflict between the human and the divine, the state and the individual, the public and the private, secular and religious morals, and so on. Like many other interpreters of abtigona Antigone5 we argue that this Sophoclean tragedy tells of a conflictalthough not one between the human and the divine but rather between two different ways in which the human relates to and tries to embody the divine. So while other commentators try to understand the conflict in the Antigone using a logic of simplicitylibro to which the conflict is between a purely human pole and a purely divine pole, we will try to interpret the conflict from a logic of complexity ; according to this each of the two conflicting poles already involves a certain mixture of the human with the divine.

Do you be the kind of person you livgo decided to be, but I shall bury him!

It is honourable for me to do this and die. I am his own and I shall lie with him who is my own, livroo committed a crime that is holyfor there will be a longer span of time for me to please those below than there will be to please those here; for there I shall lie forever. As for you, if it is your pleasure, dishonour what the gods honour! But here comes the new king of the land, … Creon, under the new conditions given by the gods ; what plan is he turning over, sm he has proposed this assembly of elders for discussion, summoning them by general proclamation?

The ancestral custom of burying the dead members of a family in their home soil is founded on a deep religious understanding of the world as a whole and the affective relationships within a family. In Creon speaks antigoona follows: Yes, to me anyone who while guiding the whole city fails to set his hand to the best counsels, but keeps his mouth shut by reason of some fear seems now and has always seemed the worst of men; and him antigonz rates a dear one higher than his native land, him I put nowhere.

I would never be silent, may Zeus who sees all things for ever en itwhen I saw ruin coming upon the citizens instead of safetynor would I make a friend of the enemy of my country, knowing that this is the ship that preserves usand that this is the ship on which we sail and only rm she prospers can we make our friends. These are the rules by which I make our city great.

We have already pointed out that it is a religious antigna in other terms, a conflict between two forms of relationship between the livo and the divine ; but now we can determine more accurately the contours of this religious conflict. In this sense, the conflict between Antigone and Creon amounts to a conflict between two forms of relationship to two different gods more precisely between a form of relationship to Atigona and a form of relationship to Hades.

Instead, we mean that each one of the protagonists has a different conception of the role of each one of the deities in the resolution of the conflict regarding the burial of Polynices. However, we have yet to explain how and why the two protagonists are qntigona conflict with one another.

One thing is already clear from what we have seen up to this point, namely that the conflict between Antigone and Creon centres on the question of what the right religious stance regarding the burial of Polynices is. Now, one of the main factors causing the conflict over the burial of Polynices is that the positions of both protagonists are characterized by their boldness and insolence.

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The text of the Antigone points to this quite plainly in relation to both Antigone antigonx Creon. This girl knew well how to be insolent then, transgressing the established laws; and after her action, this was a second insolenceto exult in this and to laugh at the thought of having done it. Do not wear the garment of one mood only, thinking that your opinion and no other must be right!

Sófocles & Antígona

For rm think that they themselves alone have sense, natigona have a power of speech or an intelligence that no other has, these people when they are laid open are found to be empty. It is not shameful for a antigoba, even if he is wise, often to learn things and not to resist excessively. As we have seen, this mutual disavowal has a religious characterfor each one of the protagonists wants to deny the legitimacy of the relationship that the other has established to divinity to the extent that it is this relationship that is the basis of their opposing behaviours.

Yes, for it was not Zeus who made this proclamation, nor was it Justice who lives with the gods below that established such laws among men, nor did I think your proclamations strong enough to have power to overrule, mortal as they werethe unwritten and unfailing ordinances of the gods. For these have life, not simply today and yesterday, but forever, and no one knows how long ago they were revealed.

Polynices] a grace which is impious towards him [sc. Indeed, Antigone says the edict proclaimed by Creon does not derive from Justice inhabitant of the underworld 31 or from Zeus the ruler of the world above the ground. Antigone maintains that the truly divine ligro or customs the unwritten and eternal laws or customs 33 are those according to which the dead — especially the dead in the family — must be given funeral rites.

In turn, Creon accuses Antigone of impiety towards Eteocles because antigoma has buried Polynices cf. However, in essence, both forms of disavowal are similar in that each one antugona them claims that the relationship to the divine it is grounded on is more truly religious. As we anitgona suggested just now, in order for each protagonist to try to disavow the other, they must have the conviction that their religious point of view is the more correct one.

The passages in the Antigone where mutual accusations of madness occur between the protagonists of the play are absolutely crucial for us here; they allow us to perceive not only a further development of the mutual disavowal between Antigone and Creon but also the fact that both protagonists claim to have the correct relationship with the divine one which rests on their ability to see things as they really are.

The lines now quoted, although spoken by Antigone, are enough to prove that the accusation of folly is mutual; in any case, in Creon accuses Antigone — and also Ismene, though in a weaker fashion — of being mad: Creon accuses Ismene of madness since she wants to share the punishment of his sister cf. In this sense, the religious conflict between Antigone and Creon is related instead to ; in fact, the conflict between them results from an excess and intransigence cf.

The resolution of the religious conflict will reveal fundamental aspects of the religious conflict itself. However, near the end of the play, the religious conflict is resolved, namely when Antigone is condemned to isolation in the rocky cave and ends up dying by her own hands cf.

The resolution of the conflict is uneven, for Antigone is punished and livo suicide, while Creon remains alive and apparently continues to rule the city cf.

In fact, neither of the protagonists emerges victorious from their religious conflict. On the one hand, Antigone is punished and the force of her belief in her religious conduct is not unshakable cf. On the other hand, despite being the person who punishes Antigone, Creon becomes desperate 41 and his future as ruler of the city is uncertain.

Sófocles & Antígona by Kathrin H. Rosenfield

Let us first read the most relevant passages in this regard. Woe for the errors of my mistaken mindobstinate and fraught with death! You look on kindred that have done and suffered murder! Alas for the disaster caused by my decisions!

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Ah, my anigona, young and newly dead, alas, alas, you died, you were cut off, through my follynot through your own! He is aware that his decisions have led to divine punishment, to the liivro of his loved ones.

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However, there is an exception, which is enough for us to maintain that Antigone too learns something from her own misfortune; she asks What justice of the wntigona have I transgressed? Why must I still look to the gods, unhappy one? Whom can I call on to protect me? For by acting piously I have been convicted of impiety.

Well, if this is approved livo the godsI should forgive them for what I qntigona suffered, since I have done wrong ; but if they are the wrongdoers, may they not suffer worse evils than those they are unjustly inflicting upon me!

The hopeless misery that assails Antigone makes her feel abandoned by men cf. Yet, in the second half of the passage cf. The resolution of the religious conflict between both protagonists thus reveals something decisive about how it arose. Based on what we have just seen, the conflict between Anttigona and Creon takes place because the two misconceptions of the divine — livrp the two religious behaviours resulting from them — seek to annihilate each other.

Recognition by Antigone and Creon of their mistake already involves the acceptance that they are guilty of what befalls them and the admission that the punishment they receive is just. Lines may provide an answer to this question: For in wisdom someone has revealed the famous saying, that evil seems good to him whose mind the god is driving towards disaster ; but the small man fares throughout his time without disaster.

However, the most crucial point is that the same lines indicate that this disaster originating from the confusion between good livdo evil is actually caused by a god viz.

At first glance, the chorus speak only of the cause of what is happening to Antigone, since lines immediately follow the sentencing of Antigone to death. Throughout the play, many references are made to the gods. Twice the chorus evoke the Bacchic god Dionysus as the dispenser of joy for the victory against Polynices and his allies cf.

In fact, when Antigone momentarily admits the possibility of failure cf. In turn, Creon realizes that he was wrong cf. However, no answer is given in the Antigone to ligro question of what would have happened if Creon had authorized the burial of Polynices. Could it be that this would have raised the wrath of Zeus, for Creon would then not have asserted the legal and political authority that had been invested in him by the god?

In fact, Haemon and Tiresias do not even address llivro issues. However, their silence in this regard should not make us fail to raise these questions and become aware of the impossibility of answering them on the basis of the Antigone. AntigoneLondon, Bloomsbury, The Plays and FragmentsVol.

AntigoneCambridge, Cambridge University Press, The Plays and FragmentsPart 3: The AntigoneLeiden, E. Harvey, Oxford, Basil Blackwell, 4th edn A Journal of the Humanities and the Classics 3 Agamemnon, Libation-Bearers, Eumenides.

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AntigoneCambridge, Cambridge University Press,47 n. On this particular issue, see e. He probably has her behaviour in and anttigona mind, where it is obvious that she is proud of having buried Polynices. Nevertheless, she is not at all laughing at the fact of having done it. However, the fact that both recognize at least the possibility of being mistaken not only reinforces the idea that there is an error but also shows the dramatic impact of this idea: In emm traditional form of tragedy, the emphasis is placed, among other things, on the fact that tragic events occur contrary to human expectations cf.

ARISTOTLE, Poetics a ; this means that Greek tragedy aims to show that human beings have limitations when it comes to taking control of their lives and that they always learn too late and only through suffering of tragic events — see e.

He is a full member of the Institute of Philosophical Studies Coimbra University antigonz, where he has been carrying out a postdoctoral liveo in Ancient Philosophy. AntigoneconflictreligionSophoclestragedy. Texto integral PDF Assinalar este documento. Death and Love, Had An InterpretationCambrid A Further Point in the Interpretation of Sophocl Newsletter informativa Newsletter do OpenEdition.