The role and permanence of Antigona in various human aspects
Antigone is the last of the Sofoclean works of the so -called Tebana trilogy, composed of Oedipus Rey, Oedipus in Colono and Antigone. The three are Greek tragedies that represented the horror that Oedipus and his offspring lived. Thus, the horrific events experienced by the unfortunate family protagonist of these works are present in human nature, which makes them classic works. Antigone transcends time, his message affects different cultures throughout history. The cyclical human history in which all the events of them have an beginning and have an end, that end gives way to a new beginning and thus … diverse contemporary western theories pose history in a straight line, since it is more an elliptical processsince regardless of that humanity progresses in technology, science, politics and physical characteristics, both emotions, fears, expectations, concerns and desires remain invariable.
What is seen in Antigone is part of the human being, both represented by Creon in the leaders, the Tebano people and society and antigone in the individuality of all. Even in Antigone there is a supreme truth of the human being from civil disobedience and desire, which I will discuss later. In this work the verbigracia of civil disobedience is in the struggle of Antigone, who for defending the law of the gods was confronted with the law of the State. In contemporary words where religious ethics have been replaced by humanistic ethics, the divine law by which antigone struggles translates into the humanistic moral law that prevails on the law of the State, which sometimes threatens the values of society as a collective formake the values of the powerful groups prevail (as well as I believe at the beginning of the work, the law that imposed on the unfortunate brother of Antigone, in order to maintain his pride and his good name to the city and that I carryto his close, among these his son Hemón, to call him crazy and foolish). Hegel mentions in the aesthetics that he considers the tragedy of Antigone as one of the most sublime works ever written, because in this the confrontation of the laws of the State is seen with the divine or the individual laws.
Meanwhile to desire, the desire for death, reunion, challenge, and its relationship with beauty and enjoyAll women and men who have been antígonas. That duty is to make desire to the maximum and by making it convert it into enjoyment. The latent impulse of reunion with his brother was born in the importance of the figure of the brother, since if the parents die they can be replaced with others and the same with the children, more can be done. But a brother is unique, a bond of blood and spirit that when he looks broken by the same death and desecrated by Creon, generates an immense pain to Antigone and embodies a desire for immense reunion.
Now, with regard to the presence of Antigone in society of all time Georges Steiner in his work entitled "Les Antigones" proposes that the figure of Antigone has been universalized in a staggered way. For example, the impulse of the figure of Antigone that gave the emancipation of women in the nineteenth century, since the female struggle in the French revolution was unsuccessful characters such as Olympe de Gouces arise, who two years after the declaration of rightsof the man and the citizen postulated the declaration of the rights of women and the citizen to claim, among other things, the suffrage of the woman. Sadly and like Antigone, he did not have much success in his company and was dead at the hands of powerful men, beheaded in the guillotine, fulfilled his duty to maximize desire, the desire that would later boost the birth of thousands of other antígonas thatThey would greatly advance that objective of female emancipation.
In short, there are times when the Antigone sign is not own only of a woman, but there are also men in whom the male qualities of Antigone are reflected unlike her sister Ismene who shows in her terror and fragility a fragilityPure femininity. There have been men who show that courage and civil disobedience so entrenched in their own desire that they unconsciously become antígonas, as well as Lev Tolstoy (author of works such as war and peace and Anna Karenina) that during a moral crisis it becomes a Christian anarchist andpacifist, in turn is an antigone. In the same way as characters like Gandhi and Martin Luther King, among others.
It is clear that there are times of old and times of young people, but there are also male and female times. In some man shows a certain eagerness for women, in others, women mimic male traits (Ortega y Gasset, 1927). Since Antigone is represented so inside the human being that he does not distinguish genres or epochs, in men’s times there have been antígonas men and women and in the same way in times of women there have been antígonas women and men. However, less and less the differences that historically drag between men and women emerge, and it is inferred that humanity will reach a point where the previews of any kind ends. Human times will be, when men and women are admired by themselves and by others in the same way, when the antigone that is in all and in some more than others, those destined for human progress and the emancipation of the weakwith straight moral, about the powerful with their poor laws.
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The Role And Permanence Of Antigona In Various Human Aspects
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The role and permanence of Antigona in various human aspects
Antigone is the last of the Sofoclean works of the so -called Tebana trilogy, composed of Oedipus Rey, Oedipus in Colono and Antigone. The three are Greek tragedies that represented the horror that Oedipus and his offspring lived. Thus, the horrific events experienced by the unfortunate family protagonist of these works are present in human nature, which makes them classic works. Antigone transcends time, his message affects different cultures throughout history. The cyclical human history in which all the events of them have an beginning and have an end, that end gives way to a new beginning and thus … diverse contemporary western theories pose history in a straight line, since it is more an elliptical processsince regardless of that humanity progresses in technology, science, politics and physical characteristics, both emotions, fears, expectations, concerns and desires remain invariable.
What is seen in Antigone is part of the human being, both represented by Creon in the leaders, the Tebano people and society and antigone in the individuality of all. Even in Antigone there is a supreme truth of the human being from civil disobedience and desire, which I will discuss later. In this work the verbigracia of civil disobedience is in the struggle of Antigone, who for defending the law of the gods was confronted with the law of the State. In contemporary words where religious ethics have been replaced by humanistic ethics, the divine law by which antigone struggles translates into the humanistic moral law that prevails on the law of the State, which sometimes threatens the values of society as a collective formake the values of the powerful groups prevail (as well as I believe at the beginning of the work, the law that imposed on the unfortunate brother of Antigone, in order to maintain his pride and his good name to the city and that I carryto his close, among these his son Hemón, to call him crazy and foolish). Hegel mentions in the aesthetics that he considers the tragedy of Antigone as one of the most sublime works ever written, because in this the confrontation of the laws of the State is seen with the divine or the individual laws.
Meanwhile to desire, the desire for death, reunion, challenge, and its relationship with beauty and enjoyAll women and men who have been antígonas. That duty is to make desire to the maximum and by making it convert it into enjoyment. The latent impulse of reunion with his brother was born in the importance of the figure of the brother, since if the parents die they can be replaced with others and the same with the children, more can be done. But a brother is unique, a bond of blood and spirit that when he looks broken by the same death and desecrated by Creon, generates an immense pain to Antigone and embodies a desire for immense reunion.
Now, with regard to the presence of Antigone in society of all time Georges Steiner in his work entitled "Les Antigones" proposes that the figure of Antigone has been universalized in a staggered way. For example, the impulse of the figure of Antigone that gave the emancipation of women in the nineteenth century, since the female struggle in the French revolution was unsuccessful characters such as Olympe de Gouces arise, who two years after the declaration of rightsof the man and the citizen postulated the declaration of the rights of women and the citizen to claim, among other things, the suffrage of the woman. Sadly and like Antigone, he did not have much success in his company and was dead at the hands of powerful men, beheaded in the guillotine, fulfilled his duty to maximize desire, the desire that would later boost the birth of thousands of other antígonas thatThey would greatly advance that objective of female emancipation.
In short, there are times when the Antigone sign is not own only of a woman, but there are also men in whom the male qualities of Antigone are reflected unlike her sister Ismene who shows in her terror and fragility a fragilityPure femininity. There have been men who show that courage and civil disobedience so entrenched in their own desire that they unconsciously become antígonas, as well as Lev Tolstoy (author of works such as war and peace and Anna Karenina) that during a moral crisis it becomes a Christian anarchist andpacifist, in turn is an antigone. In the same way as characters like Gandhi and Martin Luther King, among others.
It is clear that there are times of old and times of young people, but there are also male and female times. In some man shows a certain eagerness for women, in others, women mimic male traits (Ortega y Gasset, 1927). Since Antigone is represented so inside the human being that he does not distinguish genres or epochs, in men’s times there have been antígonas men and women and in the same way in times of women there have been antígonas women and men. However, less and less the differences that historically drag between men and women emerge, and it is inferred that humanity will reach a point where the previews of any kind ends. Human times will be, when men and women are admired by themselves and by others in the same way, when the antigone that is in all and in some more than others, those destined for human progress and the emancipation of the weakwith straight moral, about the powerful with their poor laws.
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