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P.16
*The pre-Socratic philosophers of Miletus, a Greek-City State on the lonian Coast of Asia
Minor. Durin the 6
th
Century !C, Thales, Ana"i#an$er an$ Ana"i#ines pro$uce$ the
earliest %estern philosophies, stressin an arche or #aterial source fro# &hich the
cos#os an$ all thins &ere enerate$. 'D.%.G. (o)ert Au$i *e$+, The Cambridge
Dictionary o Phi!o"o#hy, ,-P.1,,6 . P./,01.
P.12
T3A45S 67 M845T-S9
Greek philosopher &ho &as rear$e$ as one of the se:en aes of Greece. 3e &as
also consi$ere$ the first philosopher, foun$er of the Milesians. Thales is repute$ to
ha:e )een an enineer, astrono#er, #athe#atician an$ states#an. 3is $octrines are
kno&n throuh hearsay9 he sai$ that &ater is the arche. An$ that the earth floats on
&ater like a raft. The #anet has a sou1, an$ all thins are full of o$s. *D.G.%.+
'(o)ert Au$i *5$+, The Cambridge Dictionary o Phi!o"o#hy, *-P, 1,,6 . p.;,/.1
p.12
A<A=8MA<D5( > Greek philosopher an$ cos#oloist, repute$ly the stu$ent an$
successor of Thales in the Milesian School. 3e $escri)e$ the cos#os as oriinatin fro#
a #eiron *the )oun$less+ )y a process of separatin off? a $isk-shape$ earth &as for#e$,
surroun$e$ )y concentric hea:enly rins of fire enclose$ in air. At @)reathin notesA in
the air &e see Bets of fire, &hich are the stars, #oon an$ the sun. The earth stays in place
)ecause there is no reason for it to ten$ one &ay or the other. The seasons arise fro#
alternatin perio$s &here the hot an$ $ry or &et an$ col$ po&ers pre$o#inate, o:erne$
)y a te#poral process fiurati:ely potraye$ as the Bu$e#ent of Ti#e. Ana"i#an$er
$re& a #ap of the %orl$ an$ e"plaine$ &in$s, rain, an$ lihtnin )y naturalistic
hypotheses. 3e also $escri)e$ the e#erence of life in a &ay that prefiures the theory
of e:olution. 'D.%.G.1 '(o)ert Au$i, *5$+ The Cambridge Dictionary o Phi!o"o#hy,
*-P 1,,6 . p.CD.1
8
p.CE
*Pythagora" > the #ost fa#ous of the pre-Socratic Greek philosophers 3e #irate$
fro# the 8slan$ of Sa#os *off Asia Minor+ to Croton *Southern 8taly+ in D0E. There he
foun$e$ societies )ase$ on a strict &ay of life. They ha$ reat political i#pact in the
Southern 8taly an$ arouse$ opposition that resulte$ in the )urnin of their #eetin houses
an$, ulti#ately, in the societies $isappearance in the /
th
C.!.C. 'C.A.3. in (o)ert Au$i,
The Cambridge Dictionary o Phi!o"o#hy, C-P. 1,,6. p.66D1
p.C1
*Herac!it$" > Greek philosopher. A transition fiure )et&een the Milesian philosopher
an$ the pluralists, 3eraclitus stresse$ the unity in the %orl$ of chane. 3e follo&s the
Milesians in positin a series of cyclic transfor#ations of )asic staffs of the %orl$, he
hel$ that chanes to &ater an$ earth in turn. 3e en$orse$ a sinle source or archF of
natural su)stances na#ely 78(5. 3e further o)ser:e$ that natural transfor#ations
necessarily in:ol:e contraries such as hot an$ col$, &et an$ $ry. %ithout contraries the
cos#os &oul$ not e"ist. 3ence, strife is Bustice, an$ &ar is the father an$ Gin of all. 8n
the conflict of opposites there is a hi$$en har#ony that sustains the &orl$, sy#)olise$ )y
the tension of a )o& or the attain#ent of a lyre. 3e stresse$ the transcience of physical
su)stances an$ the i#portance of processes an$ Hualities. 3is un$erlyin source of unity
see#s to affir# )oth the unity of pheno#enon an$ the reality of the process. 3e
criticiIe$ his pre$ecessors such as Pythaoras an$ =enophanes &ho $i$ research &ithout
insiht. 3e clai#e$ that &e shoul$ listen to the !ogo", &hich teaches that all thins, are
one. The loos a principle of or$er an$ kno&le$e, is co##on to all, )ut the #any
re#ain inorant of it. JJall thins ca#e to pass accor$in to the loos, hence, it is the
la& of chane, or at least its e"pression. 'D%.G. in (o)ert An$i *e$+, The Cambridge
Dictionary o Phi!o"o#hy% C-P, 1,,6 . p.0CC1
P.C/
5MP5D6C45S
*Greek pre-Socratic philosopher &ho create$ a physical theory in response to Par#eni$es
&hile incorporatin Pythaorean i$eas of the soul into his philosophy. 7ollo&in
88
Par#eni$es in his reBection of co#in-to-)e an$ perishin, he accounte$ for pheno#enal
chane )y positin four ele#ents *his @rootsA ri&omata+, earth, &ater, air, an$ fire. %hen
they #i" toether in set proportions they create co#poun$ su)stances such as )loo$ an$
)one. T&o forces act on the ele#ents, 4o:e an$ strife, the for#er Boinin the $ifferent
ele#ents, the latter separatin the#. 8n this cyclical cos#oony the four ele#ents
co#)ine to for# the sphere, a co#pletely ho#oeneous spherical )o$y per#itte$ )y
lo:e, &hich, shattere$ strife, ro&s into a cos#os &ith the ele#ents for#in $istrict
cos#ic #asses of earth, &ater *the seas+, air, an$ fire. 'D.%.G in (o)ert Au$i, *e$+? The
Cambridge Dictionary o Phi!o"o#hy, C-P 1,,6 . p.CC/1
p.CD
A<A=AG6(AS
*Greek philosopher &ho &as the first of the pre-Socratic philosophers to teach in Athens
*c./2E > /DE !.C.+ &here he influence$ lea$in intellectuals such as Peric!e" an$
E$ri#ide". 3e left Athens &hen he &as prosecute$ of i#piety. %ritin in response to
Per#eni$es, he ela)orate$ a theory of #atter accor$in to &hich thins ca#e into )ein
or perishes.
The ulti#ate realities are stuff such as &ater an$ earth, flesh an$ )one, )ut so are
contraries such as hot an$ col$, like&ise treate$ as stuffs. 5:ery pheno#enal su)stance
has a portion of e:ery ele#ental stuffs an$ there is no #ini#al parts of e:erythin, )ut
#atter taken on the pheno#enal properties of &hate:er pre$o#inates in the #i"ture.
There is no ulti#ate ap )et&een appearance an$ reality9 e:erythin &e percei:e is real.
8n Ana"aorasis cos#oony, an initial chaos of co#plete #i"ture i:es &ay to an or$ere$
&orl$ &hen norm" *&in$+ )ein a :orte" #otion that separates cos#ic #asses of either
*the )rouht upper air+, air, &ater, an$ earth. Min$ is finer than the staffs an$ is foun$ in
li:in thins, )ut it $oes not #i" &ith stuffs. Ana"aorasis theory of #in$ pro:i$es the
first hint of #in$-#atter $ualis#. Plato an$ Aristotle thouht his assinin a cos#ic role
to #in$ #a$e hi# soun$ like Ka so)er #anL a#on his conte#poraries J.. 'D%G in
(o)ert Au$i, *5$+, The Cambridge Dictionary o Phi!o"o#hy% C-P . 1,,6 ppC/ > CD.1
p.C6
888
EPIC'RIANISM > &as one of the three lea$in #o:e#ent $urin the 3ellenistic
*philosophy+. 8t &as foun$e$ )y E#ic$r$" *0/1 > C;1 !.C.+ J. 5picurians set up to li:e
a life $etache$ fro# political society &ithout acti:ely opposin it, an$ $e:ote$
the#sel:es to philosophical $iscussions an$ cult of frien$ship. %hat sur:i:es fro# the
&orks of E#ic$r$" inclu$e the letter to Herodot$" on physics, the letter to Pythoc!e" on
astrono#y, etc an$ the letter to Menoece$" on 5thics, a roup of #a"i#s an$ papyrus
fra#ents of his magn$m opus on Nat$re.
The 5picurian physical theory is ato#istic, $e:elope$ out of the D
th
C syste# of
De#ocritus. Per se e"istents are $i:i$e$ into )o$ies an$ space, each of the# infinite in
Huality. Space is, or inclu$es, a)solute :oi$, infant &hich #o:e#ent &oul$ )e
i#possi)le, &hile )o$y is constitute$ out of physically in$i:isi)le particles, @ato#sA.
Ato#s are the#sel:es further analyIa)le as sets of a)solute @#ini#alA, the ulti#ate
Huanta of #anitu$e, posite$ )y 5picurus to circu#:ent the para$o"es that Meno of 5lea
ha$ $eri:e$ fro# the hypothesis of infinite in$i:isi)ility. Ato#s the#sel:es ha:e only
the pri#ary properties of shape, siIe, an$ &eiht. All secon$ary properties, e.. colour,
are enerate$ out of ato#ic co#poun$s, i:en their $epen$ent status, they cannot )e
a$$e$ to the list of per se e"istents, )ut it $oes not follo&, as the skeptical tra$ition in
atonis# hel$, that they are not real either. Ato#s are in constant rapi$ #otion, at eHual
spee$ *since in the pure :oi$ there is nothin to sho& the# $o&n+. Sta)ility e#eres as
an o:erall property of co#poun$s. %hich lare roups of ato#s forL# )y settin into
reular patterns of co#ple" #otion, o:erne$ )y the three #oti:e principles of &eiht,
collisions, an$ a #ini#al ran$o# #o:e#ent, the @s&er:eA, &hich initiates ne& patterns
of #otion an$ )lock the $aner of $eter#ination. 6ur &orl$ itself, like the countless
other &orl$s, is such a co#poun$, acci$entally enerate$ an$ of finite $uration. There is
no $i:ine #in$ )ehin$ it, or )ehin$ the e:olution of life an$ society9 the o$s are to )e
:ie&e$ as i$eal )eins, #o$els of the 5picurian oo$ life. J. 5picurian ethics are
hedoni"tic. Pleasure is our ulti#ate oal, to &hich all other :alues are su)or$inate. Pain
is the only en$, an$ there is no inter#e$iate state. PhilosophyLs task is to sho& ho&
pleasure can )e #a"i#iIe$ J 'D.<.S in (o)ert Au$i, *e$+, The Cambridge Dictionary
o #hi!o"o#hy. C-P 1,,6. pp.C0 > C011.
8N
So#hi"t" > any nu#)er of ancient Greeks, rouhly conte#poraneously &ith Socrates,
&ho professe$ to teach for a fee, rhetoric, philosophy an$ ho& to succee$ in life. They
&ere itinerants J They &ere part of the eneral Greek e"pansion in learnin an$ of the
chanin culture in &hich the pro:isions infor#al #etho$s of learnin &ere thouht to )e
ina$eHuate.
8ntellectual charactar$", teachin their sophistical reasonin for #oney an$ #oralists
an$ e$ucators. They &ere not a school, an$ share$ no )o$y of opinions. They &ere
concerne$ &ith ethics an$ a)out the relationship )et&een la&s an$ custo#s *norm"+ an$
nature *#h$"i"+.
Protagora" o Abdera *c./,E - c. /CE !.C+ &as the #ost fa#ous an$ perhaps the first
sophist. A frien$ of Pericles, &as calle$ to $ra& up a leal co$e for the colony of Thurii
*///+. 8t is sai$ that he $ie$ of ship&reck as he &as lea:in Athens. 3e clai#e$ he kno&
nothin a)out the o$s. Accor$in to hi# 3u#ans are the #easure of all thins > of thin
that are, that they are, of thins that are not, that they are not,A @That there is no o)Becti:e
truth, the &orl$ is for each person as it appears to that person. O (hat $"e are the
")i!!"* Skille$ people can chane othersL perceptions in useful &ays.
Protaoras tauht that @stu$ents #ake the &eaker aru#ent stroner. 4a&s an$ custo#s
are si#ply pro$ucts of hu#an aree#ents. !ut )ecause la&s an$ custo#s result fro#
e"periences of &hat is #ost useful, they shoul$ )e follo&e$ rather than nature. <o
perception or Bu$e#ent is #ore true than the other, )ut so#e are #ore useful, an$ those
that are #ore useful shoul$ )e follo&e$.
Georgia" *c./20 > 0;6+ a stu$ent of 5#pe$ocles. 4ike other sophists, he chare$ for
instructions J.. Georias $enie$ that he tauht :irtue. 3e insiste$ that $ifferent people
ha:e $ifferent :irtues, i.e. &o#ens :irtue $iffers fro# #enLs. 3e #aintaine$ that @since
there is no truth, &e #ust rely on opinion, an$ so speakers &ho can chane peopleLs
opinions ha:e reater po&er-reater than po&er pro$uce$ )y any other skill.
N
8n his 5nco#iu# on 3elen he arue$ that if she left Meneleus an$ &ent &ith Oason
)ecause she &as con:ince$ )y speech, she &asnLt responsi)le for her actions.
6n @A)out &hat DoesnLt 5"istA he arue$ that nothin e"ists, J e:en if so#ethin $i$,
&e coul$nLt kno& it, e:en if &e coul$ kno& anythin &e coul$nLt e"plain it to anyone.
%e canLt kno& anythin )ecause so#ethin &e think of $o not e"ist, an$ so &e ha:e no
&ay of Bu$in &hether the thins &e think of e"ist an$ &e canLt e"press any kno&le$e
&e #ay ha:e, )ecause no t&o people can think of the sa#e thin, since the sa#e thin
canLt )e in t&o places, an$ )ecause &e use &or$s in speech, not colours or shapes or
o)Bects. '3.A.8 in (o)ert Au$i, *e$+, The Cambridge Dictionary o Phi!o"o#hy. C-P
1,,6 . pp ;DC > ;D01
p.C;
The sophist Thrasy#achus9
JBustice is the a$:antae of the stroner riht an$ &ron are #a$e )y la&, la& is #a$e
)y fe& stron #en &ho rule in a state an$ is for their a$:antae.
A #an $oes riht )ecause the la& co#pels hi#, an$ the la& has )eco#e &hat it is to suit
the a$:antae of those &ho #ake it. The people o)ey )ecause they are force$ to. '"i:1.
Ja ruler as a ruler canLt #ake #istakes any#ore than a $octor as a $octor can #ake
#istakes. 8f he $oes that sho&s that he is not really a ruler. '"l:i1
p.01.
**T35 P3846S6P35( G8<G
N8
The philolosphers )eco#in Gins or Gins or rulers of any City )eco#in philosophers.
A philosopher is a lo:er of learnin or kno&le$e. J The philosopher is $istinuishe$ )y
his lo:e of truth. A #an &ho seeks truth #ust reconise that &here there are #any thins
calle$ )y the sa#e na#e, there #ust )e so#e reason, so#e relation, so#e for#, as Plato
says, in :irtue of &hich all those $ifferent thins are the sa#e. The particular thins
chane an$ )eco#e $ifferent, )ut the for#s are al&ays the sa#e. They alone re#ain
per#anent, an$ therefore are the only o)Bects of kno&le$e, an$ it is &ith the# that truth
is concerne$.
The philosopher Gin is the #an &ho reconiIes this $istinction, an$ he alone attains to
kno&le$e of reality. 'lii1.
The philosophers, then are $istinuishe$ as the only #en &ho# kno& truth an$ reality,
an$ they alone, therefore, &ill )e capa)le of un$erstan$in the real principles.
-n$erlyin the leislature of the City. The true philosopher &ill )e J lefty #in$e$ an$
racious, an$ lo:er an$ a kins#an of truth, Bustice, courae an$ te#perance. 'lii1.
7or the i$eal city &ill )e the only &orthy of the philosopher.
The philosopher is the only possi)le $rafts#an of a constitution, for he alone kno&s the
reality of Bustice an$ the )eauty an$ te#pera#ence &hich shoul$ fin$ their
e"pression in the state. The philosopher #ust ha:e all or$inary intellectual
acco#plish#ents J. 3e #ust ha:e the kno&le$e of that &hich i:es :alue an$
#eanin to e:erythin in the &orl$ J.'liii1.
'see Plato, The Re#$b!ic, 5:ery#anLs 4i)rary 1,;6 *1,,C+1
p.DD
An 5"tract fro# Sophocles, The Theban P!ay", Penuin classies 1,2/9
N88
Anatione9
J.. !ut the )o$y of Polynices, &ho $ie$ #isera)ly >
%hy, a city-&i$e procla#ation, ru#or has it.
7or)i$s anytone to )urry hi#, e:en #ourn hi#.
3eLs to )e left un&ept, un)urie$, a lo:ely treasure
7or )ir$s that scan the fiel$ an$ feast to their heartLs
content 'p611.
'pp6;, ;0, ;;, ;, P 211
Creon9 An$ still you ha$ the all to )reak this la&Q
Antione9
6f course 8 $i$. 8t &asnLt Meus, not in the least,
%ho #a$e this procla#ation J not #e.
<or $i$ that Bustice, $&ell &ith the o$s
)eneath the earth, or$ain such la&s for #e.
<or $i$ 8 think your e$ict ha$ such a force,
That you, a #ere #ortal, coul$ o:erri$e the o$s,
The reat un&ritten, unshaka)le tra$itions.
They are ali:e, not Bust to$ay or yester$ay9
They li:e for e:er, fro# the first of ti#e,
an$ no one kno&s &hen the first sa& the liht.
These la&s > 8 &as not a)out to )reak the#,
not out of fear of so#e #anLs &oun$e$ pri$e,
an$ face the retri)ution of the o$s 'p.2C1.
Creon9 There is no roo# for pri$e, not in a sla:e,
not &ith the 4or$ an$ #aster stan$in )y. 'p.201
Antione9
J.. Death lons for the sa#e rites for all 'p.2D1.
Creon9
<e:er, 6nce an ene#y, ne:er a frien$,
not e:en after $eath. 'p.261.
N888
Antione9
Oustice &ill ne:er suffer that J <ot you
Rou &ere un&illin. 8 ne:er )rouht you in.
'p.2;1.
<ote9 Peter <aIateth, +iterat$re and Society in
Modern Arica, Genya 4iterature !ureau,
<airo)i 1,;C 'p.D61
AnouilhLs Antigone thus en$ &ith the @#essaeA that &hen
the la&s set up to presence a state are unBust an$ inhu#an,
ho&e:er, the authorities choose to nationalise these la&s, it is
#orally Bustifie$ to $eny the# an$ all in the interest of
hu#anity > e:en if it #eans $yin &ithout any :isi)le results
to sho& oneLs $efiance.
6ne $oes not ha:e to accept the la&s suppose$ly set up to
protect the State as ine:ita)le.
5"tracts fro# Sophocles, The Theban P!ay" Penuin *Classics+ > 1,2/
Antione *p.61+
J !ut the )o$y of Polynices, &ho $ie$ #isera)ly JJ.
%hy, a city-&i$e procla#ation, ru#our has it.
7or)i$s anyone to )urry hi#, e:en #ourn hi#.
3eLs to )e left un&ept, un)urie$, a lo:ely treasure
7or )ir$s that scan the fiel$ an$ feast to their heartLs centent.
Chorus *p6;+
6f course you cannot kno& a #an co#pletely,
3is character, his principles, sense of Bu$e#ent,
not till he has sho&n his colour, rulin the people.
Makin la&s. 5"perience, thereLs the test.
8=
An &hoe:er places a frien$ a)o:e the oo$ of his o&n country, he is nothin.
8 ha:e no use for hi#.
Chorus *p;0+
MoneyS <othin &orse
8n our li:es, so current, ra#pant, so corruptin.
Money-you $e#olish cities, root #en fro# their ho#es,
Rou train an$ t&ist oo$ &in$s an$
Set the# on.
To the #ost atrocious sche#es. <o li#it,
Rou #ake the# a$ept at e:ery kin$ of outrae,
5:ery o$less cri#e-#oneyS
Chorus *p;;+
Man the #aster, inenious past all #easure
Past all $rea#s, the skills &ithin his rasp -
3e fores on, no& to $estruction
<o& aain to reatness. %hen he &ea:es in
The la&s of the lan$, an$ the Bustice of the o$s
That )in$s his oaths toether
3e an$ his city rise hih >
!ut the city casts out
That #an &ho &e$s hi#self to inhu#anity
Thanks to reckless $ancin. <e:er share any health
<e:er think #y thouhts, &hoe:er $oes
Such thins.
Sentry *p;,+
My Gin,
ThereLs nothin you you can s&ear youLll ne:er $o >
Secon$ thouhts #akes liars of us all.
Creon *p21+
Rou, tell #e )riefly, no lon speeches >
=
%ere you a&are a $ecree ha$ for)i$en thisQ
Antione *p21+
%ell a&are. 3o& coul$ 8 a:oi$ itQ 8t &as pu)lic.
Creon *pp21+
An$ still you ha$ the all to )reak this la&Q
Antione *p2C+
6f course 8 $i$. 8t &asnLt Meus, not in the least,
%ho #a$e this procla#ation > not #e.
<or $i$ that Bustice, $&ellin &ith the o$s
!eneath the earth, or$erin such la&s for #en.
<or $i$ 8 think your e$it ha$ such force
That you, a #ere #ortal, coul$ o:erri$e the o$s,
The reat un&ritten, unshaka)le tra$itions.
They are ali:e, not Bust to $ay or yester$ay9
They li:e fore:er, fro# the first of ti#e,
An$ no one kno&s &hen they first sa& the liht.
These la&s > 8 &as not a)out to )reak the#,
<ot out of fear of so#e #anLs &oun$e$ pri$e,
An$ face the retri)ution of the o$s.
Creon9 *p20+
There is no roo# for pri$e, not in a sla:e,
<ot &ith the lor$ an$ #aster stan$in )y.
Antione *p.2D+
J Death lons for the sa#e rites for all
Creon *p.26+
<e:er, 6nce an ene#y, ne:er a frien$,
=8
<ot e:en after $eath.
Antione *p.2;+
Oustice &ill ne:er suffer that > not you,
Rou &ere un&illin. 8 ne:er )rouht you in
Antione *p.2;+
%ho $i$ the &orkQ
4et the $ea$ an$ the o$ of $eath )ear &itnessS
8 ha:e no lo:e for a frien$ &ho lo:es in &or$s alone.
Antione *p.22+
CouraeS 4i:e your life. 8 a:e #yself to $eath,
4on ao, so 8 #iht ser:e the $ea$.
Chorus *p.,C+
Meus.
Rours is the po&er, Meus, &hat #an on earth
Can o:erri$e it, &ho can hol$ it )ackQ
Po&er that neither sleep, the all ens&erin
<o, nor the tireless #onths of hea:en
Can ne:er o:er#aster J..
3ae#on *p.,0+
Gather, 8 a# your son J you in your &is$o#
Set #y )earin for #e - 8 o)ey you
<o #anae coul$ e:er #ean #ore to #e that
Rou.
%hate:er oo$ $irection you #ay offer.
Creon *p.,0+
=88
7ine, 3ae#on.
ThatLs &ho you ouht to feel to your fatherLs &ill
8n e:ery &ay.
ThatLs &hat a #an prays for9 to pro$uce oo$ so#e
a househol$ full of the# $utieful an$ attenti:e,
so they can pay his ene#y )ack &ith interest an$ #atch the respect their father sho&s his
frien$s.
6h 3ae#on,
<e:er lose your sense of Bu$e#ent o:er a &o#an.
The &ar#th, the rush of pleasure, it all oes col$
in your ar#s, 8 &arn youJa &orthless &o#an
in your house, a #isery in your )e$.
%hat &oun$ cuts $eeper than a lo:e$ one
Turne$ aainst youQ Spit her out, like a #arke$
5ne#y > let the irl o.
4et her fin$ a hus)an$ $o&n a#on the $ea$. J
Sho& #e the #an &ho rules his househol$ &ell.
8Lll sho& you so#eone fit to rule the state. J
!ut &hoe:er steps out of line, :iolate the la&s
6r presu#e so to han$ out or$ers to his superiors
3eLll &in no praise fro# #eJ
Anarchy >
Sho& #e a reater cri#e in all the earthS
She, she $estroys cities, rips up houses,
!reaks the ranks of spear#en into hea$lon rout.
!ut the ones &ho lost it out, the reat#ans of the#
6&e their li:es to $iscipline. Therefore,
%e #ust $efen$ #en &ho li:e )y la&,
<e:er let so#e &o#an triu#ph o:er us.
=888
!etter to fall fro# po&er, if fall &e #ust at the han$s of a #an ne:er )erate$ inferior to a
&o#an, ne:er.
3ae#on *p.,D+
7ather, only the o$s en$ a &o#an &ith reason, the finest of all there ift, a treasureJ..
%hoe:er thinks that he alone possesses intellience
the ift of eloHuence, he an$ no one else,
an$ character too J such #en, 8 tell you,
sprea$ the open J you &ill fin$ the#, e#pty
<o, its no $israce for a #an, e:en a &ise #an,
to learn #any thins an$ not to )e too rii$..
Creon *p.,;+
%hatQ The city is the kinLs > thatLs the la&S
Chorus *p.1E/+
(e:erence asks so#e re:erence in return >
!ut attacks no po&er ne:er o unchecke$.
<ot )y the #an &ho hol$s rains of po&er.
Rour o&n )lin$ &ill, your passion $estroye$ you.
Antione *p.1ED ff+
7or this la& alone 8 hel$ you first in honour.
7or this, Creon, the Gin, Bu$es #e a cri#inal
Guilty of $rea$ful outrae, #y $ear )rotherS
*p1E6+
%hat la& of the #iht o$s ha:e 8 transresse$Q
Peter <aIareth, +iterat$re and Society in the Modern Arica, Genya 4iterature !ureau,
<airo)i 1,;C pD6 J
=8N
AnouilhLs Antigone thus en$s &ith the @#essaeA
That &hen the la&s set up to preser:e a state are unBust an$
inhu#an, ho&e:er, the authorities choose to rationalise these la&s,
it is #orally Bustifie$ to $eny the# an$ act in the interest of
hu#anity > e:en if it #eans $yin &ithout any :isi)le results to
sho& oneLs $efiance. 6ne $oes not ha:e to accept the la&s
suppose$ly set up to protect the state as ine:ita)le.
=N