That which Antigone says when we bury the dead is that hate it is not allowed. While that which the arbitrary element of the law will say is: he is endearing, he is not. The decision of Antigone is much more grave, which says: to a dead we cannot say I love him, I don’t love him. What matters is that I don’t hate him. I don’t hate him, therefore I can bury him. Thus I have dismissed the must. The must comes from the law. Now if there exists no must as a fundamental principle, then there must be something else and then appears the proper. The must is coercion, with the proper no one coerces you. You, feel that there is a necessity. When there is a necessity it is not that someone tells you: do this. You feel on your own that there is a need. No one told Antigone to bury her brother, therefore in reality what is of most importance is because she feels it as necessary. She feels it as a necessity because there is the issue of continuation. When we have someone dead who we think that his life really was an offer for us, it is very simple, we call him in the end, worthy. So, the issue is, to Romiosyne and to Hellenism we believe we can say the word, worthy. It is of enormous importance, if you think about it, he is dead therefore he will not hear it, you cannot say that it is a praise, since he isn’t here, it cannot even be a compliment since again he cannot accept it or to alter the objective. It is interesting that we say it after death because his life is completed see the whole framework. Einstein said that when someone notable dies, then you understand that the portrait has finished and his life is a work of art.