Bøger af Simone Weil

Ce recueil réunit cinq textes de Simone Weil écrits entre 1933 et 1943, sur la guerre - et la force en général - et ses effets politiques, moraux et spirituels. Qu'advient-il lorsque la pensée se trouve prise dans des rapports de forces, lorsqu'elle est aux prises avec la force ? La capacité de juger, la lucidité, la capacité de penser et d'affirmer des principes peuvent-elles rester intactes?

Le malheur rend Dieu absent pendant un temps, plus absent qu'un mort, plus absent que la lumiere dans un cachot completement tenebreux. Une sorte d'horreur submerge toute l'ame. Pendant cette absence il n'y a rien a aimer. Ce qui est terrible, c'est que si, dans ces tenebres ou il n'y a rien a aimer, l'ame cesse d'aimer, l'absence de Dieu devient definitive. Il faut que l'ame continue a aimer a vide, ou du moins a vouloir aimer, fut-ce avec une partie infinitesimale d'elle-meme. Alors un jour Dieu vient se montrer lui-meme a elle et lui reveler la beaute du monde, comme ce fut le cas pour Job. Mais si l'ame cesse d'aimer, elle tombe des ici-bas dans quelque chose de presque equivalent a l'enfer.C'est pourquoi ceux qui precipitent dans le malheur des hommes non prepares a le recevoir tuent des ames.

Simone Weil's Lecons de Philosophie are derived from a course she taught at the lycee for girls at Roanne in 1933-4. Anne Reynaud-Guerithault was a pupil in the class; her notes are not a verbatim record but are a very full and, as far as one can judge, faithful rendering, often catching the unmistakable tone of Simone Weil's voice as well as the force and the directness of her thought. The lectures form a good general introduction to philosophy, ranging widely over problems about perception, mind, language, reasoning and problems in moral and political philosophy too. Her method of presentation is a characteristic combination of abstract argument, personal experience and literary or historical reference. Peter Winch points out in his introduction to the book some of the more systematic connections in her philosophical work (and between this philosophical work and her other concerns), and makes a number of suggestive comparisons between Simone Weil and Wittgenstein. The translation is by Hugh Price from the Plon edition of 1959. Dr Price has added some notes to explain references in the text that might be unfamiliar to English speaking students beginning philosophy.

Emerging from the thought-provoking discussions and correspondence Simone Weil had with the Reverend Father Perrin, this classic collection of essays contains the renowned philosopher and social activist's most profound meditations on the relationship of human life to the realm of the transcendent. An enduring masterwork and "one of the most neglected resources of our century" (Adrienne Rich), Waiting for God will continue to influence spiritual and political thought for centuries to come.

One of the foremost French philosophers of the last century, Simone Weil has been described by André Gide as 'the patron saint of all outsiders' and by Albert Camus as 'the only great spirit of our time'. In this, her most famous work, she diagnoses the malaise at the heart of modern life: uprootedness, from the past and from community. Written towards the end of World War Two for the Free French Army, Weil's text is an indispensable and perpetually intriguing text for readers and students of philosophy everywhere.

'There are certain words which possess, in themselves, when properly used, a virtue which illumines and lifts up towards the good'The philosopher and activist Simone Weil was one of the most courageous thinkers of the twentieth century. Here she writes, with honesty and moral clarity, about the manipulation of language by the powerful, the obligations of individuals to one another and the needs - for order, equality, liberty and truth - that make us human.One of twenty new books in the bestselling Penguin Great Ideas series. This new selection showcases a diverse list of thinkers who have helped shape our world today, from anarchists to stoics, feminists to prophets, satirists to Zen Buddhists.

Simone Weil, the great mystic and philosopher for our age, shows where anyone can find God.Why is it that Simone Weil, with her short, troubled life and confounding insights into faith and doubt, continues to speak to today's spiritual seekers? Was it her social radicalism, which led her to renounce privilege? Her ambivalence toward institutional religion? Her combination of philosophical rigor with the ardor of a mystic?Albert Camus called Simone Weil "e;the only great spirit of our time."e; Andre Gide found her "e;the most truly spiritual writer of this century."e; Her intense life and profound writings have influenced people as diverse as T. S. Eliot, Charles De Gaulle, Pope Paul VI, and Adrienne Rich.The body of work she left-most of it published posthumously-is the fruit of an anguished but ultimately luminous spiritual journey.After her untimely death at age thirty-four, Simone Weil quickly achieved legendary status among a whole generation of thinkers. Her radical idealism offered a corrective to consumer culture. But more importantly, she pointed the way, especially for those outside institutional religion, to encounter the love of God - in love to neighbor, love of beauty, and even in suffering.

Although primarily known as a religious thinker, Weil devoted enormous energy in her formative years to her work as a political activist and as a philosopher/teacher. This book reveals these other sides of Weil and demonstrates the lines of continuity underlying her whole thought.

A letter written by Simone Weil to a French priest in New York, in which she raises fundamental and highly controversial concerns on matters of Catholic faith, dogma and institutions.

In this, her most famous book, Weil reflects on the importance of religious and political social structures in the life of the individual.

On the fiftieth anniversary of the first English edition, this Routledge Classics edition offers the English reader the complete text of this landmark work for the first time ever.

Although trained as a philosopher, Simone Weil (1909-43) contributed to a wide range of subjects, resulting in a rich field of interdisciplinary Weil studies. Yet those coming to her work from such disciplines as sociology, history, political science, religious studies, French studies, and women's studies are often ignorant of or baffled by her philosophical investigations. In Simone Weil: Late Philosophical Writings, Eric O. Springsted presents a unique collection of Weil's writings, one concentrating on her explicitly philosophical thinking. The essays are drawn chiefly from the time Weil spent in Marseille in 1940-42, as well as one written from London; most have been out of print for some time; three appear for the first time; all are newly translated. Beyond making important texts available, this selection provides the context for understanding Weil's thought as a whole. This volume is important not only for those with a general interest in Weil; it also specifically presents Weil as a philosopher, chiefly one interested in questions of the nature of value, moral thought, and the relation of faith and reason. What also appears through this judicious selection is an important confirmation that on many issues respecting the nature of philosophy, Weil, Wittgenstein, and Kierkegaard shared a great deal.

Texte intégral. Cet ouvrage a fait l'objet d'un véritable travail en vue d'une édition numérique. Un travail typographique le rend facile et agréable à lire.On retrouve ici, à travers les notes recueillies par une de ses élèves, ce que furent ces leçons, véritables entretiens socratiques où l'on reconnaît l'unité profonde de l'auteur dont la vie brève fut intensément consacrée à la recherche de la vérité. En 1933-1934, Simone Weil était professeur à Roanne. Dans un petit pavillon isolé au fond d'un parc, sur l'herbe ou sous la neige, elle enseigna alors la philosophie à quelques élèves. On découvrira ici, à travers les notes recueillies par une de ces jeunes filles, ce que furent ces leçons, véritables entretiens socratiques. Le lecteur y reconnaîtra l'unité profonde de Simone Weil dont la vie brève fut intensément consacrée à la recherche de la vérité [texte de présentation de l'édition Plon de 1989]

La montée du nazisme et les horreurs du régime véhiculé par Adolf Hitler avaient-ils des antécédents dans l'histoire ? De qui s'est-il inspiré ? Dans quelle mesure, par exemple, la Rome antique fut-elle un modèle pour le Führer ? Simone Weil soumet plusieurs pistes de réflexions qui visent à percevoir ici un ensemble de mécanismes dont elle souligne les enchevêtrements, la complexité, mettant in fine à jour les racines de la folie hitlérienne. Son exposé se compose de trois grandes parties : Permanence et changements des caractères nationaux ; Hitler et la politique extérieure de la Rome antique ; Hitler et le régime intérieur de l'empire romain.

Appearing here in English for the first time, this play explores Weil's thoughts on tragedy. A figure of affliction, a central theme in Weil's religious metaphysics, the central character offers a unique insight into Weil's broader philosophical interest in truth and justice, and provides a fresh perspective on the wider conception of tragedy itself. Depicing a plot by a group of Spanish mercenaries to sack Venice in 1618, and the action of the play shows how it fails when one conspirator, Jaffier, betrays them to the Venetian authorities. The edition includes notes on the play and introductory material on the life of Weil, the genesis of the play and Weil and the tragic, opening up an area of interest and research: the literary Weil.

"Historical, political, and moral writings"--Cover.

Introducing the Selected Works of Simone Weil

In this remarkable work, Weil analyses the causes of oppression, its mechanisms and forms, and questions revolutionary responses while presenting a prophetic view of a way forward.

Simone Weil (1909-1943) was a defining figure of the 20th century - a philosopher, Christian, resistance fighter, anarchist, feminist, Labour activist and teacher. She was described by T.S. Eliot as "a woman of genius, of a kind of genius akin to that of the saints". These are her notebooks.

Simone Weil remains one of the most fascinating figures in twentieth century religious thought. A French philosopher, activist, and mystic, she repeatedly sought to enter into the world of workers and the poor. Though her mystical experiences brought her to the threshold of the Catholic church, she chose not to enter. Through the introduction by Eric O. Springsted and his selection of her writings, this volume offers an effective entry to her life and thought.

Monsieur Antipyrine åbner en ny genetisk massegrav i det kapitalistisk-postmarxistiske imaginære og nærmeste omegn: en virkelig fesen, sen, blå-i-blå affære. Vi kan slet ikke blive ortolitterært-tænksomme eller akademisk-normative eller kunstnerisk-klæbrige eller dumkritisk-medløberiske eller poetisk-idiotiske nok. Vi kan ikke tilstrækkeligt bekræfte al den vederhæftige kanonicitet, på størrelse med et fordøjelsessystem-forvekslet-med-et-kønsorgan, eller alt det mægtig, mægtig sukkersubtile. Og ganske specielt ikke når det drejer sig om dem, der for eksempel måtte bilde sig noget særligt ind vedrørende nogen som helst fordrejnings strategiske habitus, status eller vomitus lige nu. Se blot alle disse fodnoter hos Monsieur Antipyrine: en interplanetarisk forvokset klump af møllesten, der ikke kan kyles noget sted hen, men kun være på en eller anden fæl forkant hos hele den godmodige bestand af for længst givne individer. Rundtomkring gnider alt mod alt. Alle disse uendelige litteraturlister: amazon.coms demokratiske genitalier, Marx the Profit. Fra skridtets forfængeligheder og helt ned i knæ på de højere læreanstalter. Monsieur Antipyrine kan simpelthen ikke komme af med sig selv, det er ikke nogen misforståelse. Og der bliver ingen metastasering til nye, hidtil usete højder af modifikation, heller ikke denne gang, ikke en globalobskøn skid. Monsieur Antipyrine tager afstand fra al etableret diskurs og tænker mere eller mindre, som en tumpe tegner, og fatter ikke, hvad der menes, når andre påstår i det hele taget at kunne ‘se noget’ i en tegning. Nogle vil sikkert spørge: Tager Monsieur Antipyrine afstand fra eller afstand fra al etableret diskurs? Altså, er det ikke diskursen i sig selv, den er gal med, så må det fandme være det etablerede — etableringen og, øh, snarere diskursen, den skrumper rent faktisk iøjnefaldende for dernæst at eskalere sit verdensomspændende grovæderi, sit mentale tyngdepunkts objektive diktatur. Ja, vi kender det jo alligevel ikke. Det private er sgu da ikke nulpunkt nok. Ærlig talt, det er snarere Monsieur Antipyrine, den er gal med: Antipyrine-i-kapitalismen. Og vi kan godt gentage det, bare med os selv som modsat fortegn. […]Følgende har bidraget til de rørende scener:Claus HandbergSimone WeilEva La CourJørgen MichaelsenAnne-Louise BosmansGayatri Chakravorty SpivakMathias SæderupCæcilie H. PoulsenErik SteinskogRoswitha ScholzRobert KurzJonas Georg ChristensenLaura JacksonAlexander TrocchiHenriette HeiseMorten Holm LarsenElizabeth BishopLaureNaja Vucina PedersenMikkel ThykierMikkel BoltHenrik HaveDen redaktionelle uorden varetages af: Mikkel Bolt Claus Handberg Mathias Kokholm Jørgen Michaelsen Mikkel Thykier