?and if any arrives a friend of more rate than his fatherland, that man hath no place in my regard. For I(be Zeus my witness, who sees all things always(would not be silent if I saw ruin, sooner of safety coming to the citizens; nor would I ever deem the country's enemy a friend to myself; remembering this, that our country is the ship that bears us safe, and that only while she prospers in our voyage bum we make true friends.
The booking between exclusive and state, then, is in dissever a conflict concerning which view the gods exit support. The Chorus reinforces this in the state ment:
God and the government ordain just legal philosophys; the citizen who rules his purport by them is worthy of acclaim. But he that presumes to set the natural law at naught is like a stateless person, outlawed, beyond the pale.
Both Antigone and Creon look to the gods in determining their position. The difference is that Creon believes that the law of the state is ordained by the gods, whereas Antigone believes that the law of the state is give and different from the law of the gods(and of a lower priority.
When she has been condemned to death for sepulture her brother, she protests:
And what law of heaven have I transgressed? Why, hapless one, should I look to the gods any more, what ally should I invoke, when by piety I have earned the name of impious? Nay, then, if these things ar pleasing to the gods, when I have suffered
"Hegel's Interpretation of Antigone," Encyclopaedia Britannica Online, 12 April 1999.
Brent Adkins expounds on Kant's follow-up of Antigone in similar terms:
Yes; for it was not Zeus that had published me that edict; not such are the laws set among men by the justice who dwells with the gods below; nor deemed I that thy decrees were of such force, that a mortal could override the unwritten and unfailing statues of heaven. For their life is not of to-day or yesterday, nevertheless from all time, and no man knows when they were eldest put forth.
Teiresias agrees with Antigone, as evidenced by his warning lyric to Creon concerning the decree to have her entombed alive for burying her brother:
Butler, Judith.
"Antigone's remove: Kinship Between Life and Death." New York: Columbia University Press. 2000.
In the last analysis, the desire of both Antigone and Creon is to do right. Regardless of their individual positions, their fundamental determination to sacrifice everything else for right proves them worthy in heart.
Given this possible understanding of ground as purpose ground, does it make sense to speak of the objective rationality of cartel? That is, once the will has been determined by practical reason, can there be a conflict within that will concerning its object? This seems somewhat more promising than formal grounds as a locus for conflict. Two people may have differing ideas of what the highest good is, and this difference would result in a conflict of objective grounds.
Hegel seemed fascinated with the conflict in "Antigone." H. Foley states that "Antigone delineated private, family values, and Creon embodied the values of the state, the public." According to the Encyclopaedia Britannica Online, Hegel's interpretation of Antigone seems to be that "the conflict is not between good and evil but between two goods." This is an excellent description of the real conflict between the views of Creon and Antigone. Both characters are doing wh
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