[1] See, primarily, _Aesthetik_, iii. 479-581, and especially
525-581. There is much in _Aesthetik_, i. 219-306, and a good deal in
ii. 1-243, that bears on the subject. See also the section on Greek
religion in _Religionsphilosophie_, ii. 96-156, especially 131-6,
152-6; and the references to the death of Socrates in _Geschichte der
Philosophie_, ii. 81 ff., especially 102-5. The works so far cited
all consist of posthumous redactions of lecture-notes. Among works
published by Hegel himself, the early essay on 'Naturrecht' (_Werke_,
i. 386 ff.), and _Phaenomenologie d. Geistes_, 320-348, 527-542, deal
with or bear on _Greek_ tragedy. See also _Rechtsphilosophie_, 196,
note. There is a note on _Wallenstein_ in _Werke_, xvii. 411-4. These
references are to the second edition of the works cited, where there
are two editions.
[2] His theory of tragedy is connected with his view of the function
of negation in the universe. No statement therefore which ignores his
metaphysics and his philosophy of religion can be more than a
fragmentary account of that theory.
[3] I say 'might,' because Hegel himself in the _Phaenomenologie_
uses those very terms 'divine' and 'human law' in reference to the
_Antigone_.
[4] See Note at end of lecture.
[5] This interpretation of Hegel's 'abstract' is more or less
conjectural and doubtful.
[6] Hegel's meaning does not fully appear in the sentences here
condensed. The 'blessedness' comes from the sense of greatness or
beauty in the characters.
[7] Hegel himself expressly guards against this misconception.
[8] The same point may be put thus, in view of that dangerous word
'personality.' Our interest in Macbeth may be called interest in a
personality; but it is not an interest in some bare form of
self-consciousness, nor yet in a person in the legal sense, but in a
personality full of matter. This matter is not an ethical or
universal end, but it must in a sense be universal--human nature in a
particular form--or it would not excite the horror, sympathy, and
admiration it does excite. Nor, again, could it excite these feelings
if it were not composed largely of qualities on which we set a high
value.
[9] In relation to _both_ sides in the conflict (though it may not
need to negate life in both). For the ultimate agent in the
catastrophe is emphatically not the finite power of one side. It is
beyond both, and, at any rate in relation to them, boundless.