). In discussing their attitudes towards Antigone, the article raises the long- standing wealth of critical studies, notably George Steiner's Antigones (). How the Antigone Legend Has Endured in Western Literature, Art, and George Steiner here examines the far-reaching legacy of this great classical myth. George Steiner's erudition is as exuberant as ever. The latest book, like its predecessors, teems with esoteric references, recondite allusions.
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ANTIGONES HOW THE ANTIGONE LEGEND HAS ENDURED IN WESTERN LITERATURE, ART, AND THOUGHT GEORGE STEINER YALE UNIVERSITY. According to Greek legend, Antigone, daughter of Oedipus, secretly buried her Antigones. George Steiner. Abstract. This book examines the far-reaching. This phenomenon itself has attracted a wealth of critical studies, notably George Steiner's Antigones (). Moreover, as any survey of critical.
So, at least, it is often supposed — and only on such a supposition does the conflict between him and Antigone assume the Socratic guise under which it has presented itself to many readers. But what truth? Also of Interest More from this Author. Heraclitus Antigone is a tragedy about the law: Shakespeare, Romeo and Juliet Women, expelled from the public space of logos, are relegated within the realm of passion:
He considers its treatment in Western art, literature, and thought—in drama, poetry, prose, philosophic discourse, political tracts, opera, ballet, film, and even the plastic arts. A study in poetics and in the philosophy of reading, Antigones leads us to look again at the influence the Greek myths exercise on twentieth-century culture. Penetrating and novel.
He is a well-known reviewer for the New Yorker, the Times Literary Supplement, and other American and European journals, and he is the author of numerous books that have been translated into a dozen languages. Also of Interest More from this Author.
From the Age of Gutenberg to the Present. Ruth B.
Poet of Exile, Second Edition. Antigones George Steiner Abstract This book examines the far-reaching legacy of one of the great myths of classical antiquity. More This book examines the far-reaching legacy of one of the great myths of classical antiquity. Bibliographic Information Print publication date: October DOI: Authors Affiliations are at time of print publication.
George Steiner, author More Less.
Print Save Cite Email Share. Show Summary Details. Subscriber Login Email Address. Library Card. Chapter One.
Chapter Two. Chapter Three.
End Matter Index of Proper Names. In the end, the community of lovers is a new, different community opposed to the polis; eros is not just an a-social force, but rather an anti-social one, one that dangerously un- dermines the structures of society itself.
As Steiner notes, the presence of Eros evokes an archaic, a-logical, or better, pre-logical world, a world that precedes logos and polis: It is strange, then, that the figure that represents Eros in the play is not a woman, but Hae- mon. Almost every member of her family is now in Hades, with the exception of Creon, her enemy, and Is- mene, who lets her down.
The familial bonds drag her into a commonality with the dead that conditions her life. With her whole family in Hades, Ismene wants to join Antigone in her punishment and share her destiny of death. However, Antigone contemp- tuously rejects her, at the same time rejecting any commonality and sever- ing any link with the living, and reaffirming her belonging to the dead.
The famous invocation to the tomb as bridal chamber evokes the final reunion with her family. The dead stations at the border of Hades and hangs over the living guiding their movements.
It is a distance from the natural world that constitutes human essence. This freedom is guaranteed by plurality, by the fact that no one rules over the others: Warning us against the apolis, the enemy of the polis, the chorus seems to forget that the enemy is an insider Antigone ; the treason is from within.
And for Zak this treason is general: Nevertheless, the concept has multiple and even potentially contradictory meanings: Therefore, the question about the identity of that apolis the cho- rus is talking about cannot have a single answer.
The possibility of being apolis, outside the community, is intrinsic to the notion of humanity itself. This is because, unlike other creatures, human beings are unnatural: Man is constitutively apolis, not at home in the homely.
Antigone as a woman is not fully a citi- zen of the polis, not a political subject, and thus not fully human. Apolis is whoever thinks and acts alone.
And the modern reader may add to the traditional reading further conflicts proper to our time. There are no figures of philia in Antigone. Besides, the patriarchal notion of civic friendship as the basis of the political is shown to be founded more on the concept of the enemy rather than the friend, more on exclusion that in- clusion. In Antigone there are no figures of nomos, the law based on nego- tiation and deliberation that constituted the foundation of the Athenian de- mocracy: Even eros cannot build a com- munity in the tragedy: The only commonality in the tragedy seems to be the one of Antigone with the dead: Death as the only possi- ble commonality devours every community in the play.
Thus there is no po- lis in Antigone, no sense of community, of plurality, of democracy: As Gourgouris puts it: Salzani arts. Yale UP, , p. Hugh Lloyd-Jones Cambridge, Mass.: Harvard UP, All references are given parenthetically by line number. Sattler, Bremer Augabe, Darmstadt: Wissenschaftliche Buchgesellschaft, , Ludwig, Eros and Polis: Cambridge UP, , pp.
Kinship between Life and Death New York: Co- lumbia UP, , p. U of Chicago P, Peter Euben, Corrupting Youth: Princeton UP, , p. Feltrinelli, , p. For Hegel the stability of kinship is based on blood relations, which make desire impossible.
These conditions here are confused in an unstable incestuous web of blood and desire.
In virtue of what law do I say this? Using Plato and Aristotle, Ludwig gives a different inter- pretation of civic philia as extension to the city of the philia that reigned in the fam- ily. See Ludwig, Eros and Polis, p. And to Haemon he cries: Rutgers UP, In opposition to this, Antigone releases philia from its contrary, from enmity: The enemy is solely the public enemy, because everything that has a relationship to such a collectivity of men, particularly to a whole nation, becomes public by virtue of such a relation- ship.