Antigone: The Id or the Superego?

To an Athenian audience, Antigone was the epitome of a rotten girl. She disobeyed her uncle and saw the the burial of a traitor. From a Greek perspective, Antigone is the ultimate id: she does what she wants when she wants. To a modern audience, however, Antigone may be seen as brave and noble, defying her uncle to appease the gods and do right unto her brother in the eyes of modern society. In other words, the ultimate superego (Cunningham-Bryant). In this exhibit, we shall explore the extent to which Freud's id, ego, and superego apply to Antigone and her family.

Rape: the perfect illustration of the id. Unbridled and absolute lust, the id seeks to consume with no regard for others. (Cunningham-Bryant)
The superego stands opposite of the id: no regard for the self, only for appeasing societies demands and appearing outwardly perfect (Cunningham-Bryant).
Finally, the ego stands between the id and the superego, striking a balance that expresses itself as a person's conscious personality (Cunningham-Bryant).
From a modern perspective, Antigone fights against her uncle to bury her brother in what is an appeal to the superego. The "right" thing to do in our eyes, and Antigone's, is to disobey Creon (Sophocles, lines 93-97)
The Greeks looked at Antigone much like the Chorus does. They tell Antigone that she "chose anger, and anger destroyed [her]," saying she is in the wrong for disobeying Creon and following her id (Sophocles, line 875)
The blind prophet, Tiresias, chides Creon, claiming that all he wants as a tyrant is "filthy lucre." In this vein, Creon might be seen as a representation of the id (Sophocles, line 1056)
The Chorus may be seen as the ego. They never fully support Antigone, but they also refuse Creon's death and disapprove of killing both Ismene and Antigone, balancing between the two forces (Sophocles, lines 770, 1334-1335)
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