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Athenian concept of justice socrates
Athenian concept of justice socrates
Athenian concept of justice socrates
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If a mortal man constructs a law that contradicts the laws of the gods, should it really be followed? In this case, we are facing such a dilemma in deciding whether Antigone should be guilty or innocent for breaking Creon’s decree that no one shall bury Polynices due to his crimes against the city of Thebes. However, despite the possible charges held against her, she can be voted innocent with the application of jury nullification which states that a law deemed immoral by the jury, or unjustly applied to the defendant, can vote the defendant innocent. Therefore, her actions are justified because she buried Polynices in order to protect her well being in the afterlife; the law contradicts the gods’ laws of life, and this law was made by Creon …show more content…
who prioritizes his reputation above the justice of his law. This shows that jury nullification can be used because of the immoral application of this law towards Antigone and Polynices. With all of those conditions being applied, I believe Antigone should not be charged guilty for her actions. Antigone was acting only to protect herself. It is known that if a woman doesn’t bury her family, she will never obtain rest in the afterlife. This is the law set by the gods: a woman must bury her family in order to have peace in their afterlife. Failure to do so would result in her soul, and the soul of the family member that wasn’t buried, to wander aimlessly forever between the mortal world and underworld. With her and Polynices’ wellbeing in mind, Antigone decided she must bury Polynices. “It is the dead, not the living, who make the longest demands: We die forever” This quote shows that the needs of the dead weigh heavier than the demands of the living; and although Antigone fears the death that will await her for burying Polynices, it is more important for her to protect the eternity they will spend in the afterlife than to protect her finite time of living. It can be said that despite Antigone’s concern for her and Polynices’ comfort in the afterlife, her duty as a citizen of Thebes is to follow the law of Creon. Furthermore, it is arguable that due to the extent of Polynices’ crimes by dangering the whole city with an army, Creon’s law is just in order to set an example to the city of what happens to a traitor. “Polynices, who returned from exile, home to his father-city consumed with one desire- to burn them roof to roots- who thirsted to drink his kinsmen’s blood and sell the rest to slavery.” However, although the law of man is important, the law of the gods must be held in greater priority. This reasoning can be shown when Antigone refers to the gods’ laws and confronts Creon about this matter. “Those laws- I was not about to break them, not out of fear of some man’s wounded pride, and face the retribution of the gods.” This is because of the reasoning that men’s decisions have flaws, which is evident when looking at Creon’s personality throughout the play, and gods do not; and have more wisdom than men. Therefore, given the fact that the gods are undoubtedly superior and wiser when compared to men, the argument that Antigone should have followed Creon’s rule when it completely disobeyed the word of the gods should not be argued. Additionally, Creon has shown impulsive and egotistical behavior throughout the play which questions whether Creon is acting for the well-being of the city, or in order to avoid showing weakness and embarrass himself.
When conversing with Antigone about her punishment, Ismene suddenly confesses she was involved despite her being innocent. In response to this, Creon charges her guilty despite having no proof. “You viper, slinking undetected, the two of you rising up against my throne.” This shows that despite having no proof that Ismene was involved, Creon’s impulsiveness caused him to accuse Ismene of treason even though Antigone told Creon Ismene actually disagreed with Antigone’s idea to bury Polynices. When Tiresias informed Creon that the gods are angry of his ruling to the people and that he made a mistake in his ruling, Creon pushed this matter aside, insisted he was wrong, and deemed him a traitor despite giving him praise for his talents just moments before. “Our state is sick—your policies have done this. The gods no longer will accept our sacrifice, our prayers, our thigh bones burned in fire.” Despite the knowledge and proof that Tiresias’ provided, this matter extends from Creon disagreeing with other people’s views towards the matter, to completely omitting the proof that he is wrong. This shows that although Creon is the King, his egotistical behavior shows that he isn’t upholding the law for the well-being of the city, but rather to preserve his
reputation. Although it can be said that Creon had to follow his own law because or else it would show he has little authority over himself and his family which in turn will show his citizens he has little authority over the state. “Why, if I bring my own kin to be rebels, think what I’d suffer from the world at large… I’m not going to prove myself a liar, not to my people...” However, many people had advised that it would be okay had Creon changed his mind because it shows that he is human. One example of this is from Tiresias when he converses with Creon about the gods’ anger towards his decisions. “All men make mistakes, it is only human… A man can turn his back on his folly, however low he’s fallen, and stop his bullnecked ways.” However, despite prophet’s advice, Creon refused to change despite knowing that Tiresias’ is saying everything for the greater good. This suggests that Creon is not only refusing to change his mind because of the influence it may bring to his people, but because he doesn’t want to be wrong. This supports how Creon is impulsive because he doesn’t think about the reasoning behind Tiresias’ testimony, and egotistical. In summary, Antigone should be voted innocent with the application of jury nullification because her actions were justified based on her belief in religion, and her want to protect her and Polynices’ afterlife. Furthermore, Creon has been proven to be egotistical and impulsive when faced with criticism about his law which questions whether he is upholding the law for the people’s well being or his own. Therefore, although there may be disagreements, it is easily proven that it is more sensible for Antigone to be innocent for her actions than guilty.
Creon's noble quality is his caring for Antigone and Ismene when their father was persecuted. Creon is a very authoritative person and demands control of others. When talking to the Chorus, Creon does not ask them to agree with the decree but demands that they follow it. Creon expects loyalty from others. It is apparent that Creon is very dominating and wants to be in control. "The man the city sets up in authority must be obeyed in small things and in just but also in their opposites"(717-719). Through this quote the reader realizes that Creon wants obedience in everything he decides even if he is at fault. "There is nothing worse than disobedience to authority" (723-724). Further supporting Creon's belief that everyone shall remain faithful to him even if he rules unfairly. This is proved true when Creon says, "Should the city tell me how I am to rule them?" (790).
Creon believes that his laws are absolute and must be followed above all else, even Divine Law. Therefore when Antigone, in accordance with divine law, goes against Creons edict by burying her brother she is forcefully imprisoned and sentenced to death by Creon. In Creons opening speech he says, “Of course you cannot know a man completely, his character, his principles, sense of judgment … Experience, there’s the test” (Sophocles, p. 67). How Creon handles Antigones unlawful actions serves as his first test as the new king of Thebes and ends up showing the Thebans a glimpse of his true nature, that of a tyrannical ruler. This can be seen again when Haemon comes to Creon with the hope of dissuading him from his current course of action. He does this by trying to make Creon understand that the citizens of Thebes don’t agree with his use of power and planned execution of Antigone. Again Creons authoritarian nature comes to light in his response to Haemon, “And is Thebes about to tell me how to rule… Am I to rule this land for others – or myself?” (Sophocles, p. 97). To which Haemon counters by saying that “its no city at all, owned by one man alone” (Sophocles, p. 97). Creon, being the tyrant he is, fails to heed the wisdom of his sons’ words, which ultimately leads to his downfall. Creon, like Machiavelli, believed that it was
Creon's insecurity blinds his ability to direct order in his country properly. After Antigone buried Polyneices Creon felt he needed to take a strong stand or people would think he would always be lenient toward criminals. However, to achieve this Creon felt he needed to take drastic action against Antigone. He once even said to his son, Haimon, who was about to marry Antigone, "The woman dies. I suppose she'll plead family ties. Well, let her. If I permit my own family to rebel, how shall I earn the world's obedience?" (19) This quote shows that Creon feels that to prove himself to the country he needs to earn the "world's obedience".
The hubris resonating throughout the play, ‘Antigone’ is seen in the characters of Creon and Antigone. Their pride causes them to act impulsively, resulting in their individual downfalls. In his opening speech, Creon makes his motives clear, that “no man who is his country’s enemy shall call himself my friend.” This part of his declaration was kept to the letter, as he refused burial for his nephew, Polynices. However, when the situation arises where it is crucial that Creon takes advice, he neglects the part of the speech where he says “a king... unwilling to seek advice is damned.” This results in Creon’s tragic undoing.
The character Antigone has been in conflict against Creon ever since he became the king of Thebes. Antigone would never let Creon's law about burying the body of Polyneices override her moral beliefs and her beliefs in the gods. “Zeus did not announce those laws to me, And justice
Ever since the beginning of days, people have pondered the question of whether or not any gods exist and if they do, are they in control? In Sophocles’ Antigone, the reader is introduced to two opposing characters: Antigone and Creon. Creon, the king of Thebes, decrees that Polynices, who led an army against Thebes, is a traitor and therefore may not be buried. Antigone, a strong and persistent woman, disagrees with Creon’s decision to deny Polynices a proper burial and is determined to bury him, disregarding Creon’s ruling. As the monarch, Creon represents human law and the power of kings, while Antigone represents divine law and the belief that the gods are in control and will punish anyone who defies them. At the conclusion of the play, both characters’ futures are doomed, but the original question of is was correct still remains.
The opening events of the play Antigone, written by Sophocles, quickly establish the central conflict between Antigone and Creon. Creon has decreed that the traitor Polynices, who tried to burn down the temple of gods in Thebes, must not be given proper burial. Antigone is the only one who will speak against this decree and insists on the sacredness of family and a symbolic burial for her brother. Whereas Antigone sees no validity in a law that disregards the duty family members owe one another, Creon's point of view is exactly opposite. He has no use for anyone who places private ties above the common good, as he proclaims firmly to the Chorus and the audience as he revels in his victory over Polynices. He sees Polynices as an enemy to the state because he attacked his brother. Creon's first speech, which is dominated by words such as "authority” and "law”, shows the extent to which Creon fixates on government and law as the supreme authority. Between Antigone and Creon there can be no compromise—they both find absolute validity in the respective loyalties they uphold.
In addition, Creon disregards what had historically been the best counsel for the city, the blind prophet Tiresias. Despite Tiresias’ warnings that his “high resolve that sets this plague on Thebes,” will “strike [him] down with the pains [he] perfected,” Creon’s stubborn commitment to the laws of state turns to be his error. Eventually convinced by Tiresias’ warnings, Creon resolves to release Antigone from her isolated tomb. Regrettably, he’s too late and the consequences of his insolence for the divine laws were far worse than if he had “[L]ay[ed] [my] pride bare to the blows of ruin” (1220). Creon’s undoing can be viewed as an allegory of the calamities that ensue when the laws of man pursue to challenge the ancient laws of gods.
After the Watchman comes back and tells Creon that they found Antigone burying Polynices' body a second time, Creon accuses Antigone of breaking the law. Antigone does not feel she has broken the law because she is obeying laws passed down from the gods and not Creon's man-made law. Creon is so angry that someone would disobey his edict that he orders Antigone to be buried alive and that Ismene be put to death also. Ismene had nothing to do with the crime but Creon blames her regardlessly.
Following Creon's rise to power, he makes an edict. He declares that Eteocles will be "given full military honors," while for Polynices, the edict "forbids anyone to bury him." (Antigone, p. 659) This is the edict that Antigone wants to defy. Many people might say that Antigone is wrong is defying the law, but I do not. Here in America, we have essentially two sets of laws. One is the laws that are passed be Congress and the state governments. The other law is the Constitution of the United States. Which do you think is the higher law? The Constitution answers that question for us. It says that it is that highest law, and that no other law can defy it. Also, we have our own moral laws that we use to make everyday decisions. In ancient Greece, they had a system of laws very similar to today's system.
In the beginning of Antigone, we see Antigone struggling with the conflicting expectations between divine law and man’s law. The problem throughout the play is Antigone is a believer in divine law while Creon is a believer in man’s law. In the first scene, Antigone tells her sister that she will defy Creon’s law and bury her brother. Antigone says, “He has no right to keep me from my own” (Sophocles 1008). She believes in divine law even if it means breaking man’s law. Creon commanded no one to bury her brother. Antigone knows it is not the right choice according to divine law and she should be able to bury her own brother, but Creon believes no one should break the law he has put before everyone. Ismene replies, “ The law is strong, we must give in to the law, in this thing and in worse. I bet the dead to forgive me, but I am helpless: I must yield to those in authority” (Sophocles 1009). Antigone ...
The story of Antigone deals with Antigone’s brother who’s body has been left unburied because of crimes against the state. The sight of her brother being unburied drives Antigone to take action against the state and bury her brother regardless of the consequences. The concept of the Greek afterlife was far more important and sacred than living life itself. Everything they did while they were alive was to please the many gods they worshipped. They built temples for their Gods, made statues to symbolize their Gods, and had a different God to explain things that we now say are an act of mother nature. Antigone percieved her actions to be courageous and valid, and Kreone, the King, percieved them as blasphemous. The entire story focuses on deciding who’s right. The question arises, "Did Antigone take proper action?" Was it right to go against her Uncle Kreon’s wishes and go ahead and bury her brother that was to be left out for the vultures? Would it have been better just to leave the situation how it was? The fact is, Antigone did the right thing. She was acting out of divine influence so to speak. Since divinity and humanity are shown to be colliding forces where divinity out weighs humanity in ancient Greece. Antigone was justified in her actions.
In the play Antigone, Creon, king of Thebes faces a harsh conflict with himself, involving the values of family and religion verse the civic responsibility he must maintain for the city of Thebes that comes with being the new king. In theory no decision Creon makes is going to be the rite one. Although both Antigone and Creon have justified reasons for believing in there own laws only one can be upheld by the play and how Sophocles interoperates the play himself. Creon must decide whether to punish Antigone, a princess, daughter of king Oedipus, or fail at enforcing his own law and look weak in front of the citizens of Thebes as their new leader. The law stated that anybody who touched the corpse of Polyneices, a prince, and son of Oedipus would be stoned in the town square.
This is the Crux of the theme, the conflict between the law of King Creon, and the law of the gods. In fact, according to Greek belief, Creon would have been ordained by the gods to be king, and thus, should not his law be their law as well? This is the hurdle that Antigone has to face; should she abide by the law of Creon and leave her brother to rot, under penalty of death? Or should she disregard Creon's edict, follow the law of the gods and bury her brother? Creon is a brother to Jocasta, and thus next in line to become king after Etocles is killed in battle. The king is believed to be the chosen of the gods and to rule in their stead. Why then would the king attempt to punish Polyneices after death and so blatantly violate the rules of the gods? However, Creon is the king, and the penalty for disobeying this law of his is very real and very brutal, death.
A specific strength of Creon, the major adult character in Antigone, is his ability to make his opinions known to the entire kingdom. One example of this is the major decision that is the focus of the entire story. After Antigone’s brother, Polyneices, died in battle against his own kingdom, Creon told the citizens of the land that no one was to bury the traitor. The king felt that the strict edict was necessary because Polyneices “broke his exile to come back with fire and sword against his native city. (193)” Creon knew that a traitor to the kingdom should not be honored with the same ceremony given to one who fought for his own kingdom.