Study Bay Coursework Assignment Writing Help<\/p>\n
This study investigates the psychoanalytic functioning of Sophocles\u2019s \u201d Antigone\u201d as against the Modern Antigone by German dramatis Anouilh.It will help us in understanding the reasons and impulses under which she challenges the rigid authoritarian rule and fulfilled the religious and filial duty of giving a proper decent burial to her deceased brother Polynices.She disobeys Creon and consequently sacrifices her life for this act of bravery.<\/p>\n
Many writers have been interested in the theme of loyalty and betrayal, from ancient Sophocles and his master piece \u201cAntigone\u201d, to Shakespeare\u2019s \u201cJulius Caesar\u201d , to Carmen Taffola\u2019s \u201cMarked\u201d and finally Josephina Niggli\u2019s \u201cThe Ring of General Macias\u201d. Each one of the mentioned works relates to different aspects of the stated theme. Yet, the most critical question comes when loyalty and betrayal are accompanied with issues of life and death. At this point, the real question is dropped: \u201cIs pride or love a deadly sin to cause the downfall of a king and the loss of the beloved ones?<\/p>\n
Sophocles, the son of Sophillus was born in Attica in 490 BC. Some historians say that his date of birth was a couple of years before the great Battle of Marathon. The truth to be told that his date of birth is rather unclear, yet most studies imply that he was born in 496\/497.<\/p>\n
Sophocles wrote more than a hundred and twenty plays throughout his life. This is an implausible achievement. Unfortunately, only seven of his plays including his Theban plays have survived time. The Theban plays include Antigone, Oedipus the King, and Oedipus at Colonus.<\/p>\n
Throughout the Greek history of drama, Sophocles was one of the most prominent playwrights ever excluding Aeschylus and Euripides, who came rather later. His career as a playwright came to life after he won his first prize in the Dionysian theatre competition over Aeschylus. Right after his amazing victory, he became one of the important figures in ancient Athens as well as in theatre. Throughout fifty outstanding years, Sophocles entered 30 competitions winning twenty four out of them and never taking less than second. There is no doubt that he is given credit for adding a third character on stage, which will shape in the near future the history of theatre. In addition to that, Sophocles had a great sense of creativity when it came to developing his characters and this will be discussed later on.<\/p>\n
In Sophocles\u2019 play Antigone, the main reason behind the rising conflict is the right to bury Polyneices who had betrayed his country, escaped from exile and brought fire and death to his own people. Sophocles has articulated the importance of the burial, thus, giving us a glimpse into their beliefs back then.<\/p>\n
The ancient Greeks used to believe that if a soul was left unburied for a long time it wouldn\u2019t be able to cross over and find peace. Erwin Rohde the author of Psyche states that in wartime, \u201cThe duty that the survivors owe their dead is to bury the bodies in customary manner. Religious requirements, however, go beyond the law.\u201d This is exactly what is depicted in Antigone. Creon is punished by the gods because he left Polyneices\u2019 body unburied. Antigone for example says that, \u201cThere is no guilt in reverence to the dead (scene two- 106) Nevertheless, there are honors due all the dead. (Scene two 113)<\/p>\n
Sophocles introduces his play with no further hesitation. The opening scene depicts Antigone and Ismene at Thebe\u2019s city gates, right in the middle of the battlefield. Antigone was confiding with Ismene. She decided to bury her brother regardless to the death penalty. All the events take place in Thebes, a prominent city in ancient Greece. Sophocles creates a dense vague mood since Antigone and her sister have lost two brothers and their parents due to the curse on Oedipus. This scent of death makes the reader wonder if the play will end with death as well. And as mentioned before, the time frame makes loyalty and betrayal a key issue. Antigone was waiting to see if Ismene would be loyal to her family, the law of the Gods or would rather abide by Creon\u2019s law.<\/p>\n
Antigone, the oldest daughter of Oedipus has decided to bury her brother Polyneices regardless to Creon\u2019s decree and the death penalty. She heads to the field, performs the burial rituals, and sprinkles dust on his body. Later on, she is captured and faces Creon who is ready to spill her blood to preserve his honor. She is then taken to a stone grave to rest there until her death. Haimon, the king\u2019s son enters and tries to plead Antigone\u2019s case. His father is determined not to listen and threatens to kill her in front of him. Teiresas, the blind prophet enters and tells Creon that the Gods are furious. He and Creon head to the field and bury Polyneices. Unfortunately, when it was time to free Antigone, the latter has hung herself using her bed sheets. Devastated Haimon kills himself and joins Antigone in death. Eurydice, the queen hears the distressing news, kills herself and damns Creon. The king is left alone crammed with feelings of regret and remorse. The chorus states that the gods vigorously punish the proud, yet punishment brings wisdom.<\/p>\n
She is the eldest daughter of Oedipus, the former king of Thebes. Her name in Greek means \u201cthe one who goes against\u201d. And it is true that her name really fits her, for she has never learned to yield, just like her father. She is determined to bury Polyneices regardless to whether he is considered a traitor or not. \u201cThere is no guilt in reverence to the dead (scene two- 106).\u201dAntigone believes that if she had left her brother like that she would have suffered for eternity. She is as motherly and sisterly as any person could be, \u201cThis death of mine is no importance, but if I had left my brother lying in death unburied I should have suffered now I don\u2019t. (scene 1 70-73) Yet, when Ismene reacts with disapproval to her request, she is cold, bitter and distant. Also, her determination is remarkable, \u201cCreon is not strong enough to stand in my way.\u201d Her words show great courage, tenacity, and foolishness at the same time since she knows that getting caught will get her killed. She speaks to Creon in a way no one would dares to, as an equal. And above all, she was ready to plead her case fearlessly regardless to her previously determined fate. And so, her bravery flows into the readers pushing them to keep on going, to follow up every twist and turn. Every scene foreshadows her death. Again when she is lead to her grave, she argues, pleading her case. She is not scared of facing death, yet she is shaken by the choragus\u2019 bitter words.<\/p>\n
In formulating his theory of the Oedipus complex, Freud first noticed a parallel between a theme in Sophocles\u2019\u00a0Oedipus Rex\u00a0and the attitudes children commonly hold toward their parents-intense love for the parent of the opposite sex and jealousy of and hostility toward the parent of the same sex. Freud thus interpreted Oedipus\u2019 unwitting perpetration of patricide and mother-incest as the fulfillment of the unconscious wish among all boys to replace their fathers as the love-objects of their mothers.[1]\u00a0One of Oedipus\u2019 two daughters, Antigone, also inspired a Sophoclean play which bears her name, seemingly a tale of a young woman\u2019s defiance of civil law in favor of a higher moral law. As we will see, however, the events of Antigone\u2019s life, including her purportedly moral burial of her brother, Polyneices, represent normal stages of the evolution of the female psyche.<\/p>\n
The play opens with conversation between Antigone and Ismene, the daughters of Oedipus, regarding the dishonorable mortuary treatment of their recently deceased brother, Polyneices. Antigone decides to perform for Polyneices proper burial rites and in so doing violate a prohibition of Creon, the king of Thebes. Around this premise the plot unfolds, resulting ultimately in the suicides of Antigone and Creon\u2019s wife and son. Though\u00a0Antigone\u00a0is superficially a moralizing play, as it implicitly advises its audience to adhere to internal rather than imposed morals, its true psychological significance emerges only in the context of the entire Oedipus legend. Only upon analyzing the events of Antigone\u2019s life which preceded the action of Antigone will her moral obstinacy become comprehensible.<\/p>\n
Early in her life Antigone suffered the loss of her mother and the utter debilitation of her father. As the only willing candidate, she tended to her blind father for the many years before his death. Her sexual inexperience, to which the dialogue of\u00a0Antigone\u00a0often refers, seemed unavoidable, as she was occupied constantly by the needs of her father. Antigone\u2019s careful treatment of her father, however, admits of a symbolic interpretation which sheds light upon the subsequent events of her life.<\/p>\n
According to Freud, as the mother is the first love-object of the little boy, the father is the first love-object of the little girl.[2]\u00a0The little girl is envious of the affection which the mother displays toward the father and wishes that instead she were the one to whom the father looked for care. Perhaps then, Oedipus, the ostensible obstacle to Antigone\u2019s love life, in reality composed the whole of Antigone\u2019s love life; Antigone had in fact succeeded in replacing her mother as the caretaker of her father, thereby fulfilling the primary sexual wish of the female unconscious.<\/p>\n
One may here object that Antigone was forced to assume the role of Oedipus\u2019 caretaker by external circumstance-that Antigone\u2019s situation was a product of the inadvertent misdeeds of Oedipus, his subsequent self-blinding, and the suicide of Jocasta, in all of which Antigone played no part. This apparent predetermination of the course of Antigone\u2019s life, however, provides no contradiction to our assertion that her tending to Oedipus reflects the little girl\u2019s wish to replace the mother. Oedipus\u2019 crimes were similarly fated, yet Freud devised an ingenious explanation for the seeming predetermination: Oedipus\u2019 ignorance of his misdeeds represents the unconscious nature of the little boy\u2019s desires; the little boy has an inherent, perhaps fated tendency, as did Oedipus, to desire the position of the father. And as the course of Antigone\u2019s life, like that of Oedipus, represents the realization of unconscious wishes, it is unreasonable that the fulfillment of those wishes could be attained through conscious action.<\/p>\n
At the outset of\u00a0Antigone,\u00a0her father now dead, Antigone devotes herself to the proscribed burial of her recently deceased brother, Polyneices. Though a manifestly moral endeavor, her wish to bury her brother also was rooted in primitive unconscious drives.<\/p>\n
Freud observed that the little girl\u2019s primary love for the father, invariably fruitless, is often deflected upon a brother: \u201cA little girl finds in her older brother a substitute for her father, who no longer acts towards her with the same affection as in former years.\u201d[3]\u00a0Thus the irrational zeal with which Antigone pursued the burial of Polyneices represents not familial but sexual love, and Creon\u2019s edict prohibiting the burial of Polyneices truly symbolized the societal proscription of sibling-incest. Though this seems a valid psychoanalytic inference, one may question the connection between burial and sexual love, which to this point remains obscure.<\/p>\n
In Greek mythology-and Sophocles\u2019 Oedipus trilogy is but a dramatization of the Oedipus myth-Earth was an animate being, Gaia. Hence when Ouranos stuffed his newborn children into the Earth, he was literally returning them to the womb of their mother, Gaia; he was essentially undoing their births. Antigone\u2019s wish to bury Polyneices in the Earth may accordingly be considered a symbolic wish to envelop him in a womb, the sexual nature of which is made clear by the psychology of Otto Rank.<\/p>\n
After being seized by a sentry at the site of Polyneices\u2019 burial, Antigone is forced to discuss with Creon the nature of her crime. Though he affords her ample opportunities to express remorse or even confusion regarding the illegality of her deed, she obdurately asserts her guilt and, unfearing, even embraces the imminent punishment; she proclaims even that her \u201chusband is to be the Lord of Death.\u201d Creon then sentences Antigone to be immured in a cave but is soon persuaded by Teiresias to liberate her, though not before she hangs herself. The somewhat mysterious suicides of Haemon, Antigone\u2019s prospective husband, and Eurydice, Haemon\u2019s mother and Creon\u2019s wife, follow soon thereafter, leaving only Creon to regret his tragic decision.<\/p>\n
As the story progresses, it becomes increasingly apparent that Antigone does not fear but anxiously awaits death. But what compels her to seek death? A closer analysis of her suicide elucidates the unconscious forces at play.<\/p>\n
Throughout mythology and dreams, the cave frequently symbolizes the womb. Therefore hanging in a cave, as Antigone does, symbolizes inhabiting a womb, in which one hangs by the umbilical cord. So perhaps Antigone\u2019s evident wish for death was in fact a wish for a pre-birth state, a desire encompassed in Thanatos, Freud\u2019s death instinct.<\/p>\n
Freud supposed that human life was motivated by two fundamental drives: Eros, the life instinct, and Thanatos, the death instinct. While Eros seeks proliferation and activity, Thanatos seeks homeostasis and inactivity; the Death instinct strives toward nonexistence, the state preceding birth. But why was Antigone so anxious to meet death, or rather return to pre-birth? Why was her life governed by Thanatos? Could returning to her mother\u2019s womb satisfy either her primary love for her father or her secondary love for Polyneices, her father-substitute?<\/p>\n
Gestation, the period of primal pleasure, is the predecessor to coitus. Hence by returning to the symbolic womb of her mother in which she, Polyneices, and Oedipus were conceived, she at last achieves the intimate union with Oedipus and Polyneices which she had so long desired. Antigone unconsciously experiences a pleasure with her father and brother beyond that of sexual intercourse, for gestation is the primary experience from which sex derives its secondary pleasurable character.<\/p>\n
The discovery of Antigone\u2019s dead body is followed immediately by the suicides of Haemon and Eurydice. Though these subsequent deaths contribute to the play\u2019s tragic effect, they seem utterly impulsive, perhaps even gratuitous. Are these deaths affective simply because of their shocking nature or do they symbolically enhance the scene of Antigone\u2019s suicide?<\/p>\n
In answer, first we are tempted to pursue the obvious parallels between Haemon and Polyneices; they were both sons of kings, and Haemon loved Antigone as she loved Polyneices. Thus the death of Haemon, a practical Polyneices-surrogate, beside Antigone incarnates her unconscious reunification with her brother, the Oedipus-surrogate. Similarly, Eurydice and Jocasta are analogous characters; both women were the wives of kings, and Eurydice birthed Haemon, the Polyneices-substitute. Consequently Eurydice\u2019s suicide beside Haemon and Antigone emphasizes the cave\u2019s symbolic significance as Jocasta\u2019s womb.<\/p>\n
Although we have outlined already how the pleasures of pre-birth and coitus are associated with burial and death, there remains a deeper, more abstract meaning of the play\u2019s series of deaths. Among the men in Antigone\u2019s life, Oedipus is the first to expire, her brothers Polyneices and Eteocles second, and Haemon the last. This sequence is not arbitrary; each successive death represents a phase of female sexuality. A girl\u2019s love is directed first toward her father, then displaced upon familial father-surrogates, such as brothers, and finally deflected upon a seemingly unrelated love-object, such as Haemon. The three male deaths in\u00a0Antigonethen signify the extinction of various stages of female sexuality, the love-object of each a substitute for that of the preceding stage. Antigone, however, hangs herself before displacing her sexual love onto an unrelated object, such as Haemon; any gratification arising from such a relationship, she understands unconsciously, would be merely substitutive and she opts instead for the primal pleasure of the symbolic womb.<\/p>\n
One may now object that the correspondence here posited between the events of Antigone\u2019s life and the phases of female sexuality is perhaps applicable only to neurotics if not specious altogether. To this we can respond only that Freud took the same liberty-that of generalizing phenomena among neurotics to healthy individuals-in his interpretation of the Oedipus myth. Furthermore, this essay proposes no amendments of or supplements to psychoanalytic sexual theory; it constitutes only a mythological confirmation of the psychoanalytic theory of female sexuality Freud first established through empirical observation.<\/p>\n
\u201cAntigone\u201d literally means \u201cagainst birth,\u201d or \u201ccontrary birth,\u201d which most have interpreted to indicate Antigone\u2019s status as the product of incest, a perverse or \u201ccontrary\u201d union..\u00a0However, a literal interpretation of \u201cagainst birth\u201d is perhaps more significant. Antigone unconsciously wished to return to the womb, to pre-birth; she truly wished to undo her birth throughout the action ofAntigone.\u00a0Antigone embodies the human predicament: the forced renunciation of primary and secondary love-objects, the subsequent substitute-gratifications, the perpetual conflict between social demands and instinctual aims, and the clash between the two irresolvable fundamental drives-one seeking life and pleasure, the other wishing to undo life altogether.<\/p>\n
In 1943, six members of the White Rose movement at the Munich University were executed after spreading anti-Nazi leaflets during the height of the Third Reich regime.<\/p>\n
Visitors to the Munich University might be surprised at what appears to be torn pieces of paper scattered on the forecourt pavers. On closer examination, this \u2018litter\u2019 is revealed to be ceramic tiles, scrap-shaped and printed with slogans.<\/p>\n
This \u2018litter\u2019 is a moving tribute to the students who were executed for taking part in the White Rose movement, a short-lived student protest against Hitler and the Third Reich in 1942. Inside the university, a bas-relief of the group members is usually decorated daily with fresh flowers. A small museum at the university tells their story. The following details are taken from information supplied by the museum.<\/p>\n
Two childhood friends, Christoph Probst and Alexander Schmorell chose to study medicine at Munich University. There, they became friends with Willi Graf and brother and sister, Hans and Sophie Scholl.<\/p>\n
Like many other students, they were critical of Hitler\u2019s regime and the war, and decided to call for passive resistance. In doing so, they acted contrary to their middle class upbringing. They found an ally in one of their lecturers, Professor Kurt Huber. With Huber, they later began to surreptitiously compose and distribute anti-government leaflets.<\/p>\n
If this today sounds rather minimal, it must be remembered that the Munich University Dean wore a Nazi uniform and the Hitler Youth Movement was strong within the student body. Students and staff at this university eagerly participated in the burning of books that the Nazis determined to be inappropriate. The university ideal of freedom and learning was subverted to such an extent that the university library displayed a sign forbidding the entry of Jews.<\/p>\n
Consequently, the group\u2019s activities constituted treason and were punishable by death. Hans Scholl and Willi Graf had already been taken into Gestapo custody once in 1938 for membership of a prohibited youth group.<\/p>\n
As medical students, members of the group who were sent to the front and were horrified at the carnage. They also heard from friends about mass murders in Poland and Russia. With the limited means at their disposal, they decided to take action. In June 1942, they wrote, duplicated and distributed 4 \u201cLeaflets of the White Rose.\u201d This was followed by \u201cLeaflets of the Resistance Movement in Germany\u201d and several similar compositions.<\/p>\n
Thousands of leaflets were duplicated and posted to random names taken from the telephone directory. To maintain secrecy, they purchased envelopes, duplicator ink and paper in small quantities at many shops, and travelled to scattered cities to post the letters, so that the movement seemed more widespread and to shield the Munich University.<\/p>\n
When the German people were shaken by their first defeat and major loss of life at the Battle of Stalingrad in 1943, the White Rose group saw this as the opportune time to step up their activities. Schmorrell, Scholl and Graf began to scrawl \u201cDown with Hitler\u201d slogans in coal tar on various buildings in Munich during the night.<\/p>\n
The group steadily became less cautious. Early in the morning on February 18, Hans and Sophie left bundles of leaflets outside lecture room doors, and Sophie tossed a bundle over the balcony to flutter down to the atrium below. It is this act which is commemorated in the scattered ceramic \u2018leaflets\u2019 mounted among the flagstones.<\/p>\n
Sophie and Hans were spotted by the janitor Jakob Schmid , and they were hauled before the dean, Dr Haeffner. Arrest quickly followed and the brother and sister were interrogated for 4 days at Gestapo headquarters. Hans and Sophie tried to take all blame, as Christoph Probst was married with children.<\/p>\n
Probst did not escape. Three days after their arrest, the three conspirators were tried by a ranting, screaming judge Roland Freisler. After just 3 \u00bd hours, they were sentenced to death and were guillotined. In April, a 14 hour trial saw Willi Graf, Alexander Schmorell and Professor Huber sentenced to death. Ten other defendants were imprisoned, some for merely failing to report the activities.<\/p>\n
The Legacy of the White Rose Resistance<\/p>\n
While the students\u2019 actions seemed to have ended in vain, there was a surprising outcome. A supporter, Helmuth von Moltke managed to get a copy of the final leaflet to Scandinavia and then to Britain. Soon thereafter, the RAF dropped 1.5 million demoralising leaflets all over Germany.<\/p>\n
Antigone, a play by Jean Anouilh, was edited and republished in 1946 by \u201cEditions de la Table Ronde.\u201d It was originally written in Paris in February of 1944 when the capital was occupied by the German army.<\/p>\n
At the time it was a best-seller and a play of multiple interpretations: political, philosophical, psychological, etc.<\/p>\n
It is a fine example of a rewritten ancient Greek myth from the fifth century BC by the playwright Sophocle.<\/p>\n
Antigone is the daughter of Oedipus; a daughter from an incestuous relationship. Oedipus killed his father and married his mother. Together they reigned over the city of Th\u00e8bes. Antigone had to carry the weight of this terrible inheritance as she grew up to become a young adult.<\/p>\n
Anouilh\u2019s plot is the same as Sophocle\u2019s: Antigone\u2019s brothers led a civil war against each other under the walls of Th\u00e8bes. Both died in combat. King Cr\u00e9on, uncle of Antigone, gave a burial to one of his nephews and let the body of the one who betrayed him rot on the battlefield. Antigone believed it was her duty to lay earth on her brothers corpse as a symbolic gesture. In her eyes, the laws of family prevailed over the decisions of the King. Despite the arguments, the forbidding, the threats of death, the young girl overcame all these obstacles to do what she thought was her duty.<\/p>\n
Ironically Anouilh\u2019s character embodies a rebellious spirit but he himself was hardly involved in the resistance movement against German Occupation. His play is of course a tragedy just like Sophocle\u2019s which means Antigone dies due to resisting the law of power. But it is King Cr\u00e9on who is the most defeated in this story because he loses his son, his authority and his reason for living.<\/p>\n
\u201cAll those that had to die, died. Those who believed one thing and then those who believed the opposite \u2013 even those who believed nothing and those who were caught in the middle without understand anything. Dead all the same, all of them, stiff, not useful, rotten. And those that live on will slowly start to forget the dead and confuse their names.\u201d<\/p>\n
Anouilh was obviously left feeling hopeless after the absurdity of all the deaths from the war.<\/p>\n
As for the\u00a0Antigone\u00a0of Sophocle, she opposed divine law and human laws. I wonder if this dilemma is more relevant than the one we propose Anouilh.<\/p>\n
This in depth study of Psycho analysis shows the staunch determination of Antigone and it highlights her courage,commitment and valour.No doubt,she acts under psychological impulses, yet she seems to be a real hero showing all of her grandeur and glory.Her character becomes an exemplary character who proves to be a symbol of resistance,change and break up of status quo.Her sacrifice for the great cause of democracy and human rights will be remembered in the times to come.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
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