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Sophocles' play "Antigone" illustrates the conflict between obeying human and
divine law. The play opens after Oedipus' two sons Eteocles and Polyneices have
killed each other in a civil war for the throne of Thebes. Oedipus' brother in
law Creon then assumes the throne. He dictates that Eteocles shall receive a
state funeral and honors, while Polyneices shall be left in the streets to rot
away. Creon believes that Polyneices' body shall be condemned to this because of
his civil disobedience and treachery against the city. Polyneices' sister,
Antigone, upon hearing this exclaims that an improper burial for Polyneices
would be an insult to the Gods. She vows that Polyneices' body will be buried,
and Creon declares that anyone who interferes with his body shall be punished.
This is where the conflict begins. Thus the theme of this play becomes the
priority of unwritten law. The question is whether duties to the gods are more
essential then obedience of the state and law. Creon calls the rotting of
Polyneices' body an "obscenity" because he believes that burial of the dead is a
necessity of human law and not of a citizen. . There is no compromise between
the two – both believe in the absolute truth of their obedience.
Antigone
believes that the unwritten and natural law supercedes any form of human written
law. Honor and a principled responsibility to gods and family are given equal
weight in her self-defense. She says that she fears, not men\'s condemnation,
but penalties from the gods if she does not act The painful evils that beset her
life (the loss of mother, father, and brothers) make death a gain in her eyes By
contrast, if she had left her mother\'s son unburied, she would have grieved She
expects to win glory for her gesture to the gods. Antigone displays the
characteristic trait of pride in the way she justifies and carries out her
decisions. She is obstinate in her beliefs, and throughout the play refuses to
listen to advice. This poses a danger because it causes her to overlook the
limitations of her own powers. Antigone's ethics derive from a dual
responsibility to the unwritten laws and the gods' will and to family relations
and care for others. Even though Antigone exhibits a blamable pride and hunger
for glory, her vices are less serious than Creon's. Antigone's mistakes only
harm herself, where as Creon's mistakes harm a whole city. Creon's refusal to
bury Polyneices is a worse offense to human values than refusing to heed his
order.
Creon has no toleration for people who place personal beliefs over
the common good. He believes that government and law is the supreme authority,
and civil disobedience is worst form of sin. The problem with Creon's argument
is he approaches He approaches every dilemma that requires judgement through
descriptive generalizations. In contrast to the morality defined by Aristotle in
his Nicomachaean Ethics, Creon shows that he is deaf to the knowledge of
particulars--of place, time, manner, and persons, which is essential for moral
reasoning. In short, he does not effectively bring together general principles
and specific situations Creon does not acknowledge that emotion, and perception
are as critical to proper moral consideration as reason. This explains why he
does not respond accordingly with the reasoning of the guard, Tiresias the
prophet, Antigone, her sister Ismene, or even his own son Haemon. Throughout the
whole play, Creon emphasizes the importance of practical judgement over a sick,
illogical mind, when in fact it is him who has the sick, illogical mind. He too
exhibits pride in his argument. To Antigone and most of the Athenians,
possessing a wise and logical mind means acknowledging human limitations and
behaving piously towards the gods. Humans must take a humble attitude towards
fate and the power of the gods, yet Creon mocks death throughout the play. He
doest not learn his lesson until the end of the play when he speaks respectfully
of the death that is continually hurting him. At the end of the play, the
Chorus, made up of Athenian elders, makes a speech that states all of the
learned lessons of the play: wisdom is good, respect for the gods' is necessary,
and pride is bad. Creon learns all of these lessons through his flaws.
Haemon, Antigone's fiancé, becomes entangled in a similar issue, whether he
should obey his obligations to his parent, Creon, or his obligation to his wife.
When Creon questions him about his loyalties, Haemon replies that no woman is
important to him as his father, and that he will obey him. Creon praises his
son's "wisdom." Haemon then tells his father that the public does not believe
that Antigone deserves the punishment of death. He implores Creon to rethink his
decision. Creon is insulted by this and defends his absolute authority. Haemon
calls Creon stubborn and proud. His arguments are rational. He says that reason
is the gift of the gods, and he cautions Creon not to be single-minded and
self-involved, noting that there is no such thing as a one-man city. Yet it
needs to be noted that from Haemon's rage, his hints at suicide, and from the
Chorus' comments on eros, erotic love, that he is in the grip of passion, a
vice. Creon argues that since Haemon's will should be subject to his, there
should be no conflict of loyalty. He says that Haemon shouldn't even be
attracted to Antigone since she is an enemy of the state, and is disgusted with
the thought of his son marrying a traitor. Creon denies that there are any
ethical problems or decisions that should be deliberated. In consistency with
his pride, he insists on staying with his views, so that he would not be called
a liar.
Antigone's predicament coincides in many ways with Socrates'
ethical dilemma in Plato's "Apology" and the "Crito." Socrates has argued that
one must obey one\'s superior, someone who is relevantly wiser than oneself, the
god in ethical matters, in any situation in which one\'s only reason not to obey
is that obedience puts one at risk of death. He has not said at all that one
must obey anyone in authority, no matter what they command. Socrates has been
ordered to philosophize by Apollo, his superior in ethical matters. He knows
himself that doing philosophy every day is the greatest good. Hence he knows
that not to philosophize would be wrong. Then the court orders him to abandon
philosophy on pain of death. But the court is not his superior in ethical
matters or in wisdom.It is his inferior, as his many examinations of the jurors
or their peers have shown. Moreover, he knows that what the court has ordered
him to do is wrong. Even though he has received conflicting orders, then, the
principles defended in his argument require him to obey only the god\'s command.
They positively forbid him to obey the court. In the Crito, Socrates must choose
between obedience of the state and obedience to his family and goodness of the
gods. Antigone shares this same dilemma. She realizes that she must choose
between obedience of her father and the edict of the government and obedience of
the gods, which eventually proves to be the higher good.
In contrast, the
basic elements of their arguments are different. Antigone believes and upholds
her belief in the gods and disobeys the order of the state. Socrates, instead,
feels that disobeying the order of the state would in fact disobey the gods. He
believes that because he has been raised by the state, civil disobedience would
impede his path to goodness, which is what the gods ultimately want their
subjects to strive for.
Both Antigone's and Socrates' argument discuss and
uphold moral goodness in the eyes of the gods. However, while Socrates' takes in
account both sides of the argument in the "Crito" and "Apology," Antigone's
argument has some flaws. From the Greek point of view both Creon's and
Antigone's views are flawed because they both over-simplify ethical life by
recognizing only one "good" or duty. By oversimplifying, each denies that fact
that there should be any deliberation at all, and this is a factor in Antigone's
failure to convince Creon. Antigone's pride causes her to be blind in
considering both truths. Antigone's argument is also hypocritical. Antigone
attacks Creon's edicts on the grounds that his interpretation of justice and the
will of the gods are wrong. She may be correct in this assessment, but in saying
so she assumes the power that she can interpret justice and Zeus' will, just as
Creon did. Her accusations are wild and reckless, and she seems to be trying to
seize the glory in her "heroic" actions. Socrates, on the other hand, concedes
both sides of the argument, but explains his reasoning well for choosing to obey
the will of the state. As was argued, since the god commands the practice of
philosophy and the pursuit of justice, to obey the god is to obey one\'s own
reasoned conclusion about the just. To obey a human superior, by contrast, is to
follow the orders of the expert. Socrates does not, despite appearances,
advocate \"following orders\" -- even when the orders are legal; he believes one
ought to follow orders only if they are in one\'s judgment, just. He therefore
declares that throughout his life he had been the sort of man who never conceded
anything to anyone contrary to the just. He will not obey Crito, instead he
obeys nothing of his own but the logos that seems best to him upon reasoning.
Yet he insists, in the Crito as in the Apology, that when there is an expert,
the expert must be obeyed. Thus Socrates in the Crito recognizes the validity
of, exercising one\'s own moral judgment when it results from careful reasoning
from philosophy -- as well as following the opinion of the expert or government,
if there is one. Socrates will not, therefore, obey Crito unless Crito produces
a principle superior to his. If Crito does not have a superior principle, as
Creon does not deliver a superior argument than Antigone, Crito has no claim to
be obeyed: on moral questions, only the best logos and the moral expert deserve
his obedience. Thus Socrates delivers the better logical argument.
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