In as king of Thebes. He is so consumed

 

 

 

 

 

 

In the beginning of the play, Antigone, the author introduces the
setting by having Creon order his guards to place Antigone under arrest for
burying Polyneices. Creon intentionally exposes Polyneices unburied body to the
public because it instills a sense of fear to the citizens of Thebes, and most
importantly it demonstrates that he does not tolerate traitors. Antigone defies
Creon’s order to have Polyneices buried as a traitor because of her belief of
kinship over the needs of the state: “‘No Burial of any kind. No wailing, no
public tears. Give him to the vultures, unwept, unburied, to be a sweet
treasure for their sharp eyes and beaks,'” (Sophocles 28-30). I believe
Antigone best serves the interests of the people in Thebes because, most
importantly, she believes religion and obedience to the gods is more important
than the needs of the state. It is necessary for the dead to have a proper
burial so that the spirit of the deceased person
can have a peaceful afterlife. Slavoj Zizek, a cultural philosopher and
professor, views Antigone promoting an authority of self because she is
concerned with glory and pride when she disobeys Creon. Because of Antigone’s
role as a woman in the Theban culture, she is viewed as demanding and stubborn
against Creon’s order. But if it were to be a man who opposed Creon, he would
be seen as courageous and assertive.  I
strongly disagree with Zizek because she is viewed as promoting an authority of
herself only because of the gender conflict between men and women.

Prompt: The cultural theorist Slavoj Zizek
has asserted that it is Antigone who represents a totalitarian position, rather
than the “bad king” Creon. Although Creon represents the authority of the
state, with its structure of laws and leadership, in opposition Zizek sees
Antigone as promoting an authority of herself. But one might also interpret
Antigone as a fanatic in holding her beliefs (kinship and religion) over the
needs of the state. In your interpretation of the play which of these two
characters, through their positions, best serves the interests of the Thebans?
How do these characters justify their positions? What are the implications of
the systems that each represents, for the ancient Greeks and for ourselves?

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Excerpt from paper
assignment

I disagree with the quiz’s assessment
because Creon is a character whose sense of judgement is clouded by his
arrogance and his pride as king of Thebes. He is so consumed with rage over the
fact that his son Haemon supports and defends Antigone. Both sides of the party
are very close minded because they feel so strongly in their beliefs that their
arguments are inequitable. Personally, I am a very open and understanding
person, unlike Creon. I always take other people’s feelings and ideas into
account before my own. One example from the text of the play is when Creon
arrests Ismene for knowing information about Antigone burying Polyneices’s
body. It is unfair and immoral for Creon to do that because she was not
involved in her sister’s crime, so she cannot be held accountable for someone
else’s behavior and actions. Ismene is an innocent character who only tried
discouraging Antigone from burying Polyneices’ body and meant well throughout
the entire play.

Prompt: Imagine that you took an online
quiz, “Which Character in Antigone
Are You?” To your surprise, you are identified as Creon. Explain why you agree
or disagree with the quiz’s assessment. In doing so, identify one example from
the text of the play in your response.

Part C: Micro Essay of
Exam 2

In chapter 24 of The Daodejing of Laozi, the author states, “Those who make a display of themselves are not illustrious,”
(Laozi 24). The chapter demonstrates that one should do things out of the good
of their own heart and not want to be recognized. An example of this would be my
father’s college friend and his family who travel to Haiti to build schools.
Personally, I believe that it is great to give, but only to the extent that a
difference can be made. I think my dad’s friend and his children strongly
believe that volunteering in Haiti is beneficial to others, but what they are
actually doing is creating a false sense of selflessness. I believe that to
raise awareness, collecting donations and letters to the victims in Haiti would
be more practical and beneficial to others. For instance, imagine that your
friend is in the hospital and you send an enormous floral arrangement, thinking
that it is the most generous gift to offer, but instead, it just gets in the
way of the hospital staff and equipment. Most importantly, sending the flowers
does not make the patient healthier. A smaller arrangement, such as a bouquet
of flowers, or even a stuffed animal would have gotten the sentiment across and
been more practical.

Blog Post 8

In tablet III of The Epic of Gilgamesh, Enkidu and Gilgamesh decide to visit the
goddess Ninsun after speaking to the elders of Uruk in tablet II so that they
can have a successful journey to the Forest of Cedar: “The young men made a
fervent prayer…: ‘Go, Gilgamesh, let…… 
May your god go before you! May Shamhash let you attain your goal!
Gilgamesh and Enkidu went forth…” (George 29). As they both exit the land of
Uruk and travel to the Forest of Cedar, Gilgamesh’s primary task is to claim
Humbaba’s territory. The concept of change and transformation is portrayed
through how Gilgamesh is affected by Enkidu. It is interesting because in the
beginning of the story, Enkidu physically represented a challenge to Gilgamesh
due to his external appearance such as his stature. Throughout the whole story,
even though they are friends, I strongly believe that Gilgamesh will always
view Enkidu as competition because of his reputation as part god and ruler. When
both confront Humbaba, “Gilgamesh opened his mouth to speak, saying to Enkidu:
‘My friend, Humbaba’s features have changed! Though boldly we came up to his
lair to defeat him, yet my heart will not quickly…'” (41).  This quote shows that Gilgamesh is in a very
vulnerable moment and is hesitant in fighting Humbaba, so Enkidu commands his
friend, “‘Don’t draw back, don’t make a retreat! ……make your blow mighty!'”
(41). Because of Enkidu’s words of encouragement, Gilgamesh wants to prove that
he is not weak, so then “He smote the ground and… faced him head on.” (41).
It is interesting how Enkidu does not realize the power that he has against
Gilgamesh because he can easily influence his behavior and decisions. As the
reader, I can see that Gilgamesh is starting to become dynamic character
through Enkidu. I feel a sense of sympathy towards Gilgamesh because I can
see that he will grow and positively learn from Enkidu.

Blog Post 1

In the given illustration of Plato and
Socrates, the placement of Plato standing behind Socrates sitting on a chair is
significant because a chair can be viewed as a symbol of power, which
demonstrates that Socrates is an authoritative figure. Although they share a
student-teacher relationship, it is important to note the placement of both
figures in the illustration. For example, Plato is on the same physical level
as Socrates, but he is standing on his toes which can mean that he is not quite
at the same intellectual level as him or he is not as wise as Socrates. The
chair represents that they are both divided with separate status, but the
little space between the two represents that they both share an equitable
relationship. They both respect each other, similar to how Socrates and
Euthyphro respect each other’s beliefs when they question their ideas in
Euthyphro of The Trials of Socrates. For
example, when Socrates asks Euthyphro to discuss the definition of piety and
why it is so important, Euthyphro responds, “…I say that what’s pious is
precisely what I’m doing now: prosecuting those who commit an injustice…or
those who’ve done some other such wrong…Not prosecuting them, on the other
hand, is what’s impious,” (Plato 5e). Even though they both do not come to an
answer at the end of the section, they both learn something new from each other
through their questions, like how Plato learned from Socrates.