Simone Weil

Also found in: Dictionary, Thesaurus, Medical, Wikipedia.

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).

The Columbia Electronic Encyclopedia™ Copyright © 2013, Columbia University Press. Licensed from Columbia University Press. All rights reserved.
References in periodicals archive ?
This resonates with a key concept for Simone Weil, one she linked closely with the Christian idea of limit.
En palabras de Simone Weil: <<el amor puro es esta fuerza actuante, el amor que no quiere bajo ningun concepto, en ningun caso, ni mentira ni error>> (10).
"Freedom," in The Christian Platonism of Simone Weil, chap.
(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.
(5) Joan Tronto, for instance, believes that Weilian attention, because it is so radically other-oriented, is quite useful for capturing what is required for the good care of others: "one needs, in a sense, to suspend one's own goals, ambitions, plans of life, and concerns, in order to recognize and to be attentive to others." (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.
Dolor y sufrimiento en la vida y obra de Simone Weil
According to Simone Weil, to whom true freedom consists not primarily in a relationship between desire and satisfaction, but rather in a relationship between thought and action, the non-mechanical manual work is the source of the greatest imaginable expansion for mankind.
A deep friendship developed between the two writers, cemented further by their shared admiration for Simone Weil.
Osservazione utile e interessante che mi riporta alla memoria quanto scritto da Peter Winch in merito all'ascesi di Simone Weil: "la croce (...) il punto d'intersezione tra Dio e l'uomo, e il luogo in cui si manifesta l'impotenza di Dio che accetta di farsi uomo, di spogliarsi della sua divinita; ed e anche il luogo in cui l'uomo si rivela 'sacro' all'altro uomo.
To the list of illustrious heroes we must add equally accomplished theologians and writers: Benedictine Sister Joan Chittister (on Hildegard of Bingen), scholar Kathleen Caveny (Mother Mary MacKillop), and writer Mary Gordon (Simone Weil).