The conviction that had come to me was that when one hungers for bread one does not receive stones. Because we are so serious, we assume that it she who has only half the truth.
I think I might even say more.
Though born of Jewish parents, Weil eventually adopted a mystical theology that came very close to Roman Catholicism. They helped her leave the country, to recuperate in Assisi. Nothing can ever justify the assumption that any man, whoever he may be, has been deprived of this power.
How could humans have some charge of their destiny?
In the Gospel of Luke, Jesus tells his disciples that unless they hate their own father and mother, even his own life, who does not bear his own cross, they cannot be his disciples. And for many of her readers this makes her more of a danger than a guide to be trusted.
It is underlined by her personal religious life after her conversion. There have been few of any time who better understood than Weil its self deceptions and attempts to call the old "new" with little substantial change.
The limit is only legitimate if the needs of all human beings receive an equal degree of attention.
The fundamental obligation towards human beings is subdivided into a number of concrete obligations by the enumeration of the essential needs of the human being.
If anyone possesses this faculty, then his attention is in reality directed beyond the world, whether he is aware of it or not. From seeing her practice on makeshift shooting ranges, her comrades saw she was a very poor shot and tried to avoid taking her on missions, though she did sometimes insist.
In creating a world, God renounces being all, in order that a world might exist.
If Weil was right, and I am more than inclined to think that she was, then the positive and negative charges that she has attracted may well be reflections of our confusions.
Thought came out of and was conditioned by the "material conditions of existence. Some claim that her refusal to eat came from her desire to express some form of solidarity toward the victims of the war.
It responded to something that intellect had only glimmers of, and which shapes in time how we use our intellect. Any State whose whole official doctrine constitutes an incitement to this crime is itself wholly criminal.
And since affliction has also an essential accidental quality to it malheur is literally "bad fortune" one who is afflicted can find no reason for this being so.[Simone Weil] was above all a thinker, and Eric O. Springsted has gathered a wonderful collection of 10 essays by her on just that.
The essays are not merely Weil at her most speculative, but her reflections on the process of thinking itself. Simone Weil, (born February 3,Paris, France—died August 24,Ashford, Kent, England), French mystic, social philosopher, and activist in the French Resistance during World War II, whose posthumously published works had particular influence on French and English social thought.
This new volume of translations from Simone Weil’s work, Selected Essaysdisplays her somewhat marginally.
It contains one great essay, the opening essay here titled “Human Personality” which was written inthe year of her death in England at the age of thirty-four. Selected Essays, Historical, Political, and Moral Writings by Simone Weil Weil's many essays written over her short life cover a very wide range of topics.
This important collection contains several that have been long unavailable. French philosopher and activist Simone Weil was born into a wealthy, agnostic Jewish family of intellectuals in Paris.
She studied and eventually taught philosophy, attracting attention for her. Simone Weil was a French philosopher, Christian mystic, and social activist. Weil was born in Paris to Alsatian agnostic Jewish parents who fled the annexation of Alsace-Lorraine to Germany/5(6).Download