Divine Mediation In Sophocles Antigone

978 Words 4 Pages
Divine mediation is the glue that holds together the morality of Antigone in Sophocles play of the same name, but the divine law of life is not as territorial as Creon’s man-made interventions. The central conflict of Antigone is between this moral divide of man or god and which one accounts for society. From the conflict analysis presented by Professor Francisco J. Gonzalez, Walter Kaufmann’s defense of the essential Greek tragedy in the case of Antigone provides a clearer perspective that both are ideologies stuck in place. Antigone’s conflict in review is predominantly a lost cause to an archaic or faltered world and in this respect, it is only necessary to understand how good intentions always lead to human error. In the spirit of Rene …show more content…
Creon plays a pivotal role into why Friedrich Hegel’s hope for sane humanity and a joint world cause cannot be implemented within Antigone. Creon is a dynamic tyrant with a tragic heart for the stereotypical inconsistencies of power. He relies on the respect that humanity has provided for those who have set precedence for him. If Thebes were placed into a real-world view, Creon’s followers would be sheep: ironic sheep, but sheep. In the course of the world, Creon is reflective of so many arrogant and jealous leaders such as Adolf Hitler, Joseph Stalin, Benito Mussolini and so many more. His central conflict is not within his laws, but within his power and the followers that will carry his laws to fruition. After sentencing Antigone, Creon says, “disaster is linked with disaster… Woe again must each generation inherit.” He holds his pride on every crevice and within every skin cell of his body. This pride is his human error. Walter Kaufmann briefly touches on the contemporary Sophocles philosophy of gray good and evil, but it is strictly the acknowledgement of human greed. Gonzalez is fantastic in his consequential acceptance of the “self-destruction” Kaufmann foreshadows in his thesis. Friedrich Hegel is very prominent in his stance against this prideful self-destruction as he sees Creon with good intentions. On another note, Hegel comments on the shared intentions of Creon and Antigone, but Kaufmann only accounts for Creon’s

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