Download Antigone, Interrupted by Bonnie Honig PDF

By Bonnie Honig

Sophocles' Antigone is a touchstone in democratic, feminist and criminal thought, and probably the main commented upon play within the heritage of philosophy and political thought. Bonnie Honig's rereading of it hence comprises intervening in a bunch of literatures and unsettling lots of their governing assumptions. Exploring the facility of Antigone in a number of political, cultural, and theoretical settings, Honig identifies the 'Antigone-effect' – which strikes those that enlist Antigone for his or her politics from activism into lamentation. She argues that Antigone's personal lamentations will be obvious not only as indicators of dissidence yet relatively as markers of a rival international view with its personal sovereignty and power. Honig argues that the play doesn't supply easily a version for resistance politics or 'equal dignity in death', yet a extra optimistic politics of counter-sovereignty and cohesion which emphasizes equality in existence.

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Extra resources for Antigone, Interrupted

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In Sophocles’ Antigone the Chorus’ response to divisions of civil war and conflict is to issue an invitation in the play’s fifth stasimon to go to the feast of Dionysus and forget their strife, in dance. No one takes up their invitation. 27 Faced with the undeniability of death and decomposition, inconsolable at the loss of his friend, his brother, Patroclus, Achilles mourns. He mourns too long, and his quest for vengeance is excessive. When he ravages Hector’s body, Achilles goes too far and stops only when he is interrupted .

White sees unity in grief as the two enemies, Priam and Achilles, weep together and then go on to eat and drink in each other’s company that night. White concedes that Priam leaves quickly, anxious perhaps that Achilles’ hospitality may not last long. But, White insists, when Achilles suspends Greek hostilities against Troy so as to allow Trojans a mourning period for Hector, Achilles goes beyond what the gods require him to do and it is the spirit of shared finitude that enables him to do this.

There are exceptions: Lear is too abject, for some; Persians’ laments are unbearable for others. But as a rule, the protagonists of tragic theater are said to dignify, universalize, and humanize suffering. For Dorothea Krook (1969), such tragic heroes make suffering intelligible, redeem it, and reconcile us to it. Terry Eagleton calls hers “a square-jawed masculinist ideal of tragedy, replete with pugnacious, public-spirited heroes who take their punishment like a man even when they are not guilty” (2003: 76).

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