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Roles of women in greek mythology
Roles of women in greek mythology
Antigone play Summary
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The play Antigone is usually thought of as either the tragedy of Creon or the tragedy of Antigone, but it is just as much the tragedy of Antigone's sister Ismene. In the play, Antigone and Creon hold on to two different ideals, Antigone to the ideal of sororal duty and holy rights, while Creon holds on to the rules of his kingdom, dominated by the laws of men and of reason. Ismene is obsessed by her role as a woman, choosing to ignore her feelings of obligation towards her family, and remaining completely indecisive and inactive, as she believes a woman should. By the end of the play she is left in the same position as Creon, without any family in the world and feeling partially responsible for the outcome. If Ismene had stood up and done something either to stop Creon from sentencing Antigone to death, or to help Antigone in burying Polyneices, she would in the end be with her family in life or in death, and be better of than being left alone on earth alive. Also the actions of the characters in the play are very comparable to the ideas and strategies of the Greeks and Spartans in Thucydides, written shortly afterwards.
Ismene's indecisiveness and lack of action is starkly contrasted with the actions and beliefs of Creon and Antigone, the characters who are most often thought of as the victims. For Antigone, the punishment that characterizes her as a victim is the sacrifice of her life for her personal beliefs about the honor and duty associated with family ties. Antigone's death at the end of the play illustrates the fact that she is willing to die as long as she knows that her brother has received proper burial rites. On the other side there is Creon, who can be thought of as a stubborn and terrible king, but who really is acting just like Antigone, holding onto what he believes firmly in. As Antigone blatantly ignores the laws of the city, and only acts in the direction fulfilling the requirements of holy rites, Creon acts in parallel by ignoring the laws of the divine and only following the laws which as king it is his duty to uphold and preserve. Antigone clearly gives her opinion of the situation, and outlines her values that are so important to her while speaking to her sister.
When Antigone comes to her sister for assistance in burying their brother’s body, Ismene refuses. While this may be seen as an example of her cowardly, docile nature, such as how the line “You ought to realize we are only women” (61) is often interpreted, it shows that Ismene was aware of where she stood in Theban society. It is common knowledge that Ancient Greece was a patriarchy, with women holding little to no political power. Even beyond the fact that she and Antigone are women living in a male-dominated society, Ismene recognizes how low their family has fallen, with herself and Antigone being the children of a kin-slayer and his wife. A reasonable person in Ismene’s situation would most likely have acted in a similar manner, as it would be far too great of a risk to defy Creon. Ismene was simply aware that no one would come to the aid of Oedipus’s daughters when they faced “the edict of death”
Howard Gardner used to define intelligence as “the ability to solve problems or to create products that are valued within one or more cultural settings” (Gardner 33). The modern day human being would most likely include the words “smart” and “dumb” in their definition of intelligence. Gardner questioned the belief of only one intelligence so he created his own theory that involved seven different discoveries. He didn’t want to call these discoveries “skills” or “talents” or gifts” because those all suggested a drawback so he decided on the word “intelligence,” creating his theory of multiple intelligences (Gardner 33). Gardner’s theory of multiple intelligences including, linguistic, logical/mathematical, musical, bodily-kinesthetic, spatial, intrapersonal and interpersonal, has many implications for modern education and culture.
Howard Gardner’s theory contains eight main multiple intelligence. As the years have progressed there have taken one out and is left with the main seven. These seven are: Linguistic, Mathematical, Spatial, bodily, Musical, Interpersonal, and Intrapersonal. These are found in everyone; however, each person will excel in one or two. Once teachers can determine what intelligence the students will exceed on and teach to their strengths the student will learn much more.
In conclusion, the gods and the love of her family rule Antigone’s life. Creon’s life is ruled by what he thinks is good for his country and pride. Creon did not change his mind to free Antigone until a prophet told him he would suffer horribly for his actions. However, because Creon was so stubborn for so long and did not take heed to anyone’s advice sooner, he ultimately suffers in the end, as does everyone else in the play. This was all due to a man’s lack of good judgment, his selfish pride and his stubbornness.
In Antigone by Sophocles, Antigone and Ismene’s straining relationship is held together by a thin thread. Antigone’s father exiles himself then dies. Her brothers’ become the kings; Polyneices deceives them and joins the offenders. Etocles and Polynieces fight and they both die. Creon becomes king and gives Etocles a warrior burial while Polynieces was left for the buzzards. Antigone asks Ismene to help her, Ismene says no, so Antigone does it herself. Creon sentences Antigone to death, she kills herself and Haemon (Creon’s son/Antigone’s fiancé) kills himself. Creon’s wife kills herself receiving the news from the messenger, leaving Creon and Ismene alone. Antigone loves her sister but what type of relationship is there between Antigone and Ismene?
In the Antigone, unlike the Oedipus Tyrannus, paradoxically, the hero who is left in agony at the end of the play is not the title role. Instead King Creon, the newly appointed and tyrannical ruler, is left all alone in his empty palace with his wife's corpse in his hands, having just seen the suicide of his son. However, despite this pitiable fate for the character, his actions and behavior earlier in the play leave the final scene evoking more satisfaction than pity at his torment. The way the martyr Antigone went against the King and the city of Thebes was not entirely honorable or without ulterior motives of fulfilling pious concerns but it is difficult to lose sight of the fact that this passionate and pious young woman was condemned to living imprisonment.
Antigone’s own excessive pride drives her to her defeat. Her arrogance and strive for self-importance blinds her to the consequences of her actions. Ismene, Antigone’s sister, rejects to take part in the crime leaving Antigone all on her own. Ismeme declares “why rush to extremes? Its madness, madness” (Sophocles 80). Ismene fails to comprehend the logic behind her siste...
In the play Antigone, by Sophocles, it is greatly apparent just within the first few exchanges between Ismene and Antigone that there are various social issues surrounding the women in ancient Greece. The play raises many gender and socially related issues especially when looking at the contextual background of the playwright and the representation of the women within the play. When the characters of the first scene begin their analog, it is important to note what they are actually saying about each other and what their knowledge of their own social status is. The audience is first introduced to Antigone who we later learn is the antagonist of the play as she rebels against the protagonist, Creon. Her sister, Ismene, is the second character the audience is introduced to, hears of Antigone's plan to bury their brother's body in the first scene. Ismene’s actions and words give the reader the hint that her sister’s behavior is not usual, "so fiery" and "so desperate" are the words used to describe Antigone's frame of mind. At this very early point in the play the reader discovers that Antigone is determined to carry out her mission to bury her beloved brother. However, she is in no position that gives her the rights as a woman, sister, or even future queen to make her own decisions and rebel. Instead, her decision to bury her brother demonstrates her loyalty to her family, the gods, and to all women. Her motivation for those decisions will end up driving her far more than that of what the laws set by Creon have implemented. She shows no fear over disobeying the king and later says about the punishment of death "I will lie with the one I love and loved by him"(Sophocles, 2). Throughout the play the reader can see the viewpoint of an obedient woman, a rebellious woman, and the social norms required for both of them.
Antigone utilizes her moral foundations, her religious roots, and the events of her past to form a sophisticated argument. Despite being unable to convince Creon to reverse her punishment, Antigone is able to convince the people of Thebes that she was right in her actions. After Antigone’s death, and the deaths of several others, Creon reflects on this monologue and realizes the honest truth behind Antigone’s actions and words.
Mary went from not even attending school in Russia, to star pupil in America, illustrating the promise that America had to offer immigrants. American afforded Mary with opportunities that were impossible in her home country of Russia. Even though Frieda also lived in America, her circumstances represent the realities of the Old World. For instance, Frieda’s only way of learning about American history was through Mary, as she was not afforded time to read while working. By not attending school, Frieda did not only became stuck in the Old World mentality in terms of education but also in terms of marriage. Her father “had put Frieda to work out of necessity. The necessity was hardly lifted when she had an offer of marriage, but my father would not stand in the way of what he considered her welfare” (Antin, 218). Frieda was not given the opportunity to marry for love, as was the American way, but was married out of necessity for her welfare, reminiscent of the Old World mentality. Public education provided Mary with the opportunity to marry not because she had to in order to survive, but because she wanted to. The stark contrast between the lives of Frieda, representing life in the
The qualities Creon and Antigone express in the beginning of the play condemn them to their fates at the end. Antigone 's conviction in her religious beliefs and understanding of the punishments from Creon 's edict leads her to see that her actions have no other consequences than death, but yet, she must bury Polyneices ' body, and her quote to Ismene, "but that man shall I / bury. For me, the doer, death is best," represents that (71-72). Another exchange between Antigone and Ismene shows Antigone 's knowledge of her fate with Ismene stating, "Alas for me. Am I outside your fate?" and Antigone replying, "Yes. For you chose to live when I chose death" (554-555). Antigone maintains her agency throughout the play including her suicide, choosing death. Although this death was in a different way than what Creon was assuming would happen, Antigone fulfilled the fate she always knew was
I chose the following decision theme from the handout: decide how influential the multiple intelligences view will be on your approach to thinking about adolescent cognition in the area of schooling. This issue is one that is important for any teacher or future teacher to consider prior to their first day of school. Some students may find a lesson more interesting and encouraging based on the different intelligences they prefer than other students in their class. Using Gardner’s multiple intelligence can be done in such a way as to encourage learning through different types of assignments. Gardner’s theory may not be completely factual, but it can serve to expand both knowledge and practice and encourage students to develop their skills.
Gardner believes that all people excel in at least one category of intelligence. However, he cautions teachers using the multiple intelligence approach in the classroom: “Do not label kids as ‘spatial, but not linguistic’ or, for that...
The theory of multiple intelligences was developed in 1983 by Dr. Howard Gardner, professor of education at Harvard University. It suggests that the traditional notion of intelligence, based on I.Q. testing, is far too limited. Instead, Dr. Gardner proposes eight different intelligences to account for a broader range of human potential in children and adults. These intelligences are:
Cooperative learning, backed by theory-based research, encourages students to work together collaboratively and thus can creatively challenge students regardless of a students’ intellectual ability.