By Rodolphe Gasché
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Additional resources for Europe, or The Infinite Task: A Study of a Philosophical Concept (Meridian: Crossing Aesthetics)
Invoking the polar legislation of Zeus and Dike, Heidegger holds that “in her phrases Antigone speaks of neither of those” (HHI, 116). Reinhardt had already mentioned that “by situating herself within the divine and the everlasting totality, being obedient either to Zeus within the heavens and to Dike within the depths, Antigone fulfills the unwritten legislation” of the divine as such. 23 He provides: “Antigone is not just sure to the chthonic, she is actually certain to the divine as an entire. ”24 Heidegger bases his examining of the tragedy, which pivots on his singular interpretation of “the unwritten legislation” of the divine, on Antigone’s phrases addressed to Creon: It was once no Zeus that bade me this, Nor used to be it Dike, at domestic among the gods under, who ordained this legislations for people, And your command appeared now not so strong to me, that it might probably ever override by way of human wit the immutable, unwritten edict divine. not only now, nor for the reason that the previous day, yet ever steadfast this prevails [doch ständig je west dies]. And not anyone is aware from whence it as soon as seemed. (HHI, 116). in line with Jacques Taminiaux, Hegel’s and Heidegger’s interpretations of Greek tragedy converge in that either hyperlink Antigone to an ontological theoria of which she is the top and purest expression. 25 As Heidegger notes in Hölderlin’s Hymn “The Ister,” even if, rather than being theoretical or philosophical, the “knowledge,” or particularly intimating, of the considering poetry of Sophocles concerning Being is of the order of phronein—“a brooding about and meditating that comes from phrone, that's, from the ‘heart,’ from the innermost center of human essence itself ” (HHI, 107). 26 moreover, in a end that basically undercuts Hegel’s interpretation of tragedy in keeping with which Antigone acts in conformity with the “prevailing or historic cult of the lifeless, or the familial bloodrelatedness,” Heidegger writes: “That that is determinative, that which determines Antigone in her being, is past the higher and the reduce gods. And but it really is whatever that pervasively attunes humans as people. ” Already from the discussion among Antigone and Ismene during which Antigone tricks on the the explanation why she refuses to obey Creon’s order, it truly is transparent that Antigone takes as “the aspect of departure governing all [her] activities ... that opposed to which not anything can avail [tamekhana]. ” What she takes “into her ownmost essence” is whatever “which resists that complete mechanoen that's named explicitly within the moment antistrophe of the choral ode because the paintings of the individual who ventures forth in all instructions” and opposed to which not anything can succeed, accurately simply because “it is that that's destined to us and is becoming” (HHI, 101–2). 27 but that opposed to which no machinations whatever can finally succeed is the uncanny, the unhomely—in Heidegger’s terminology—Being itself. Basing himself on Antigone’s phrases to Creon, Heidegger holds that the essence of Antigone is dependent upon that which “ever steadfast ... prevails,” and which, although it's not to “be encountered at any place as whatever first posited” both via human or divine ordinance, is of the order of the unconcealed (although not anyone understands whence it appeared)—that is, of Being.