Simone Weil

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Weil, Simone

(sēmôn` vīl), 1909–43, French philosopher and mystic. After receiving her baccalauréat with honors at 15, she studied philosophy for four years, then entered (1928) the prestigious École Normale Supérieure, from which she graduated in 1931. She then taught in secondary schools and contributed many articles to socialist and Communist journals. She was active in the Spanish civil war until her health failed. Born into a free-thinking Jewish family, she became strongly attracted in 1940 to Roman Catholicism, believing that Jesus on the Cross was a bridge between God and man. Most of her works, published posthumously, consist of some notebooks and a collection of religious essays. They include, in English, Waiting for God (1951), Gravity and Grace (1952), The Need for Roots (1952), Notebooks (2 vol., 1956), Oppression and Liberty (1958), and Selected Essays, 1934–1943 (1962).


See biographies by J. Cabaud (tr. 1965), R. Rees (1966), S. Petrement (tr. 1976), G. Fiori (1989), and F. du P. Gray (2001); R. Coles, Simone Weil: A Modern Pilgrimage (1987); M. G. Dietz, Between the Human and the Divine: The Political Thought of Simone Weil (1988); bibliography by J. P. Little (1973).

References in periodicals archive ?
This resonates with a key concept for Simone Weil, one she linked closely with the Christian idea of limit.
2) Simone Weil, "On Science, Necessity and Love of God" in Essays (Oxford: Oxford University Press, 1968) as cited by Charles Jarvis, "Re-inventing Good & Evil in Filmland," SCP Newsletter Vol.
6) But there is something puzzling about the fact that the authority of Simone Weil has been invoked by a champion of "maternal thinking" like Ruddick and by scholars interested in developing an approach to morality and politics that is committed to ending oppressive patterns of care within homes and within political communities.
2) This consenting attention, described fluidly and precisely by Simone Weil in her writings about human virtue in response to stark contemporary circumstances earlier in the century, is exemplified by Levertov, whose hesitant and late-arriving Catholicism, like Weil's own hesitant but rich religious practice, underwrites such a response.
y] olvidate de una vez por todas // de la Simone Weil / de la Edith Stein / de la Teresa de Avila / de San Juan de la Cruz / de Teolepto de Filadelfia / de Teofano el Recluso (.
Simone Weil and the Specter of Self-Perpetuating Force.
Jane Doering, Simone Weil and the Specter of Self-Perpetuating Force.
Simone Weil and Rene Girard: Violence and the Sacred, MARIE CABAUD MEANEY
In an essay included in the 1966 collection Juicios sumarios, Castellanos admits that pairing Simone Weil and Simone de Beauvoir or the "dos Simones" (233) is odd.
It points the reader away from the well-beaten paths of Grant the nationalist, Grant the anti-American, to more promising clearings: Grant the student of Nietzsche and Heidegger, Grant the friend and critic of Leo Strauss, Grant the Christian follower of Simone Weil.