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- W172848188 abstract "Hegel's treatment of Sophocles's Antigone exposes a tension in our own landscape between religious and civil autonomy. This tension reflects a deeper tension between unreflective, implicit norms and reflective, explicit norms that can be autonomously endorsed. The tension is, as Hegel recognizes, of particular importance to women. Hegel's characterization of this tension in light of Antigone is, as H.S. Harris argues, both a more developed and a more fundamental moment in Phenomenology of Spirit than moment of Enlightenment autonomy (with its powers of reflective self-critique) (148). Indeed, George Steiner has remarked that, for German idealists, Antigone exemplifies very pivot of consciousness, so fundamental is tension that expresses (8). I will argue that, while Hegel demonstrates necessity of modern transition to explicit norms that can be autonomously endorsed, explicit norms nevertheless depend on a background of unreflective norms for their force. Moreover, Hegel uses conflict between Antigone and Creon to illustrate tension and mutual dependence between these two types of norms. Antigone was a daughter of Oedipus, king of Thebes and his mother, Jocasta. Antigone buried her brother, Polyneices, twice, both at night and in full daylight, against orders of Creon (who had succeeded Oedipus on throne). Polyneices and Eteocles (Antigone's other brother) killed each other in a dispute over who would succeed Oedipus on throne, and because Polyneices had sided against city-state, Creon, when he heard of Antigone's burial rituals, ordered her to be buried alive. She, however, killed herself before sentence was executed, and Haemon, king's son and her fiance, who had not been able to obtain her pardon, killed himself on her grave. Euridyce, Haemon's mother and Creon's wife, killed herself on hearing that Haemon was dead, leaving Creon alone with a city-state whose population had sided with Antigone's sense of what is right. According to an influential reading of Hegel's treatment of Antigone, Antigone and Creon represent unreflective, one-sided moments of Greek ethical life, which is made possible by fact that Sittlichkeit, or ethical substance, is divided into divine and human laws, each of which is inadequate when taken in isolation from other. As Nadine Changfoot writes, the whole of ethical substance was 'sundered' as a result of conflict between Antigone and Creon. Their opposing actions put two main pillars of ethical substance into conflict when previously they were thought to be in harmony with one another (189). Kimberly Hutchings writes that it is Antigone's mistake just as much as is Creon's mistake to identify herself absolutely and immediately with a specific ethical self-consciousness. [...] They are mistaken in understanding themselves in terms of givenness and closure which characterizes instinctual as opposed to self-conscious activity (100-101). In Changfoot's and Hutchings' readings, Antigone and Creon represent polarities of ethical life, divine and human laws, a conflict that causes destruction of ethical order. Hegel writes: Only in downfall of both sides alike is absolute right accomplished (Phenomenology 311/285). However, this interpretation does not explain transition to Roman legality that follows Sittlichkeit section in Phenomenology of Spirit (in which Hegel treats Antigone). The work of omnipotent and righteous Destiny (311/285) and destruction of ethical order do not establish necessity of legal institutions. In trajectory that is traced in Phenomenology of Spirit, Greek ethical world, with its immediate and unreflective rituals, gives way to a conception of abstract legal personhood. Also, in Philosophy of Right, immediate ethical life and sphere of family is one part of a tripartite structure that is completed only by legal infrastructure of modern state. …" @default.
- W172848188 created "2016-06-24" @default.
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- W172848188 date "2008-09-01" @default.
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- W172848188 title "From Ethical Substance to Reflection: Hegel’s Antigone" @default.
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