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	Simone Weil - Wikipedia, the free encyclopedia
		Weil's theology is interesting and complex both in itself and in the factors which encouraged its genesis in her psyche.
		Weil never says that it is simply a matter of living with the poor—there is a constant reminder in her writings that this experience must permeate one’s entire spirit and being.
		Weil sounds a very pessimistic note on this state of affairs—at the end of one of her essays, she notes that we are born slaves.
	en.wikipedia.org /wiki/Simone_Weil (6729 words)

	Making the World my Body: Simone Weil and Somatic Practice - Ann Pirruccello - Athenaeum Library of Philosophy
		Weil sketched ideas in her cahiers about a special kind of apprenticeship-one in which the body would play a major role-whose chief value would be moral and spiritual, because it would train the apprentice to "read" the world differently.
		At any rate, Weil shares with her Asian counterparts the idea that the perspective of everyday life consists of a network of readings, and all the experiences that are informed by this network-desires, motives, actions, sufferings, projections, thought, attachments, self-interpretations, and so on-form the basis of the self or ego.
		Weil believed that the crucial requirement for going beyond a mediocre life is to undergo a shift in the everyday interpretive mode, for that manner of reading is plagued by various degrees of egocentrism.
	evans-experientialism.freewebspace.com /pirruccello_weil.htm (8774 words)

	HERMENAUT: Simone Weil: 1909-1943
		Weil admired the bitterness of Homer's epic, its unequivocal condemnation of man's hubris, and she used the poem to express her own conviction that, given the dynamics of force, the taking of power by an oppressed class is no solution.
		Weil refused his offer to baptize her, insisting that "I do not want to be adopted into a circle, to live among people who say 'we' and to be part of an 'us,' to find I am 'at home' in any human milieu whatever it may be...
		Weil's journals of the early '40s are both entertaining and terrifying, since her writing by then was a combination of the dry, eminently rational prose style she'd long perfected and a despairing mysticism.
	www.hermenaut.com /a47.shtml (3325 words)

	Simone Weil's Life (Site not responding. Last check: 2007-11-07)
		Weil’s parents encouraged their daughter toward what Selma referred to as “the manly virtues.” Weil excelled in all subjects that maintained her interest and attended the Lycée Henri IV in order to prepare for the entrance exam for the elite Ecole Normale Supérieure.
		Weil was accepted by the Ecole Normale in 1928 and excelled in her studies.
		Weil’s writing is often fragmented and difficult to follow, yet when considered in its entirety her beliefs create a seamless whole that is reflected in the remarkable life of this complex woman.
	members.aol.com /geojade/Introduction.htm (889 words)

	Simone Weil (Site not responding. Last check: 2007-11-07)
		Simone veil (born july 13, 1927) is a french lawyer and politician....
		Simone de beauvoir (january 9, 1908 - april 14, 1986) was a french author, philosopher, and feminist....
		(Weil limited herself to the rations she imagined her compatriots were subjected to in the occupied territories[Follow this hyperlink for a summary of this subject] of France.
	www.absoluteastronomy.com /encyclopedia/s/si/simone_weil.htm (5569 words)

	<Simone Weil>
		Simone Weil was born in France in 1909; her parents were well-educated, nonreligious Jews.
		Weil taught in a series of high schools where she was regarded as an idiosyncratic but popular teacher.
		Weil's life was marked by many instances of her impulse to sacrifice and to share the suffering of others.
	www.gratefulness.org /giftpeople/SimoneWeil.htm (1132 words)

	E. Jane Doering (ed.), Eric O. Springsted (ed.) - The Christian Platonism of Simone Weil - Reviewed by Jeffrey Bloechl, ...
		Simone Weil has never belonged to the mainstream of contemporary European philosophy, nor to that of the French religious thinking with which she is most readily associated.
		The fact that Weil was positively engaged with Marx's philosophy serves to banish the caricature of her own thinking as a call to world-alienating asceticism, but it also certainly complicates the attempt to understand her relation to the Christianity and the Platonism which she consistently preferred.
		For the uninitiated, it is especially helpful that the volume begins with DuprÃ©'s careful exposition of Weil's relation to Gnosticism, Platonism, and Christianity, already with a nod toward the sorts of complications wrought by her fidelity to the teaching of Alain.
	ndpr.nd.edu /review.cfm?id=3261 (2118 words)

	LitWeb.net
		Weil revealed in her journals her deepening disillusionment with ideologies after witnessing the horrors of war in Spain.
		Weil studied Greek poetry and Gregorian music, and in 1937 at the chapel of St. Francis of Assisi, in Asssisi, Italy, she had one of her mystical experiences.
		Weil died at the age of 34 of tuberculosis and self-neglect in Ashford on August 24, 1943.
	www.biblion.com /litweb/biogs/weil_simone.html (1231 words)

	Jim Grote: Prestige: Simone Weil's Theory of Social Force
		Weil presents a theory of social force and subverts what could be its negativity by analyzing it in terms of the Passion.
		Weil bluntly observes: "How ever much you may resort to all kinds of subtleties to show that war is an essentially economic phenomenon, it is palpably obvious that war is destruction and not production." (25) The main factor in social oppression is the race for power.
		The darkest reflections of Simone Weil on the Social Beast are found in her brief essay, "Meditation on Obedience and Liberty." The theme of this essay reminds one of Plato's theory of the noble lie (Republic 414e).
	www.spiritualitytoday.org /spir2day/904233grote.html (4878 words)

	Simone Weil (Rexroth)
		Simone Weil was one of the most remarkable women of the twentieth, or indeed of any other century.
		Simone Weil pointed out that modern technology had made social violence a supranational thing, so that, whoever “won,” modern warfare resolved itself in actual practice into the lethal conflict of the man at the desk with the man at the bench.
		Simone Weil assaulted the Garden of Gethsemane, and as is so often the case, was broken on the gate.
	www.bopsecrets.org /rexroth/essays/simone-weil.htm (1827 words)

	Columbia News ::: Simone Weil, A Formidable, Yet Under-appreciated, French Thinker, Is Celebrated This Weekend At ...
		Simone Weil, arguably one of the most formidable French thinkers and writers of the 1930's and 1940's yet largely under-appreciated, will be celebrated during a weekend of readings, music, video and discussion Nov. 12-14 at Columbia.
		Weil (pronounced "vey") was a classicist, early anti-colonialist, scientist, mythologist, proto-feminist and trade union activist whose contributions have hardly been acknowledged on either side of the Atlantic.
		A woman of intense compassion and conviction, yet overshadowed by male counterparts such as Georges Bataille and Maurice Blanchot, Weil was a trade union activist on behalf of workers in France and New York, a brilliant political theorist, a major intellectual figure of the far-left and ultimately, a Christian mystic.
	www.columbia.edu /cu/news/99/11/simoneWeil.html (586 words)

	Simone Weil and the Politics of Self-Denial Athanasios Moulakis
		Simone Weil—philosopher, activist, mystic—unites a profound reflection on the human condition with a consistent and courageous existential and intellectual honesty manifest in the moving testimony of her life and her death.
		Simone Weil and the Politics of Self-Denial presents the unfolding of Weil's philosophical life against the backdrop of the political and social conditions of the last days of the Third French Republic, the Spanish Civil War, and the rise and clash of totalitarian ideologies.
		Weil has been categorized a number of ways: as a saint and a near convert to Roman Catholicism, as a social critic, or as an analytic philosopher.
	www.umsystem.edu /upress/spring1998/moulakis.htm (341 words)

	Stephanie Strickland's The Red Virgin, a poem of Simone Weil (Site not responding. Last check: 2007-11-07)
		"Weil came to her philosophical and religious ideas by a path that included elite university training, factory work, potato digging, harvest in the vineyards, teaching philosophy to adolescent women, partisanship in trade unions, anarchistic Socialism, pacifism, rejection of pacifism, a conversion experience that did not lead her to joining...
		She threw herself under the wheels of the same issues women are starving for answers to today: issues of hunger, violence, exclusion, betrayl of the the body, inability to be heard, and self-hate.
		Simone Weil belongs to a world culture, still to be formed, where the voices of multiple classes, castes, races, genders, ethnicities, nationalities, and religions, can be respected.
	recollectionbooks.com /bleed/Encyclopedia/WeilSimone/weil5.html (479 words)

	[No title]
		But whether Weil projects the pain into the universe or projects herself out of the universe of pain, attention is focused to a point of concentration, which fastens on one thing and dismisses another.
		Weil's contemplations on impersonality indicate a depth perception about a matter so alien to us that we barely have concepts for it, so quick are we to find any attempt to eradicate egotism in terms this extreme repellant.
		Although on occasion Weil reverses her understanding of attention as a natural phenomenon (for instance, "Supernatural love and prayer are nothing else but the highest form of attention" [N, 1:311]), such an appropriation of attention to the apparatus of the supernatural is uncharacteristic.
	www.uchicago.edu /research/jnl-crit-inq/issues/v29/v29n2.Cameron.html (1521 words)

	Simone Weil On Society and Solitude - Articles - House of Solitude - Hermitary (Site not responding. Last check: 2007-11-07)
		Weil's succinct view of society --- that "the social order, though necessary, is essentially evil, whatever it may be" -- sets the tone of not only her political and sociological thinking but also the direction of her thought toward solitude.
		Weil's analysis of social, economic, and political issues, in essays such as "Sketch of Contemporary Social Life," "Analysis of Oppression," "Need for Roots," and "The Great Beast" skillfully employs the methodologies of Marxian sociology and anarchist thought plus her own clear thinking: a post-modern or post-ideological point of view.
		Weil then analyzes the relationship between economics and the state, and militarism as an adjunct to extending economic control and social content to the goals of the powerful.
	www.hermitary.com /house/weil.html (2810 words)

	Theology Today - Vol 44, No.1 - April 1987 - BOOK REVIEW - Simone Weil and the Suffering of Love
		Given the integrity of Weil's life and thought as Springsted presents them, we are confronted with difficult and radical choices and an appeal, though unspoken, to let her demanding vision re-shape our lives.
		While Springsted decries psychologically reductive readings of Simone Weil, he himself is all too aware of the peculiarities of her life and vision.
		As president of the American Weil Society for the past four years, Springsted has directed annual colloquies on Simone Weil that have generated many original viewpoints on Weil as well as steadily explored the possibilities and need for a Weilian spirituality in our time.
	theologytoday.ptsem.edu /apr1987/v44-1-bookreview12.htm (641 words)

	The New York Review of Books: Simone Weil
		Nor is it necessary—necessary to share Simone Weil's anguished and unconsummated love affair with the Catholic Church, or accept her gnostic theology of divine absence, or espouse her ideals of body denial, or concur in her violently unfair hatred of Roman civilization and the Jews.
		I am thinking of the fanatical asceticism of Simone Weil's life, her contempt for pleasure and for happiness, her noble and ridiculous political gestures, her elaborate self-denials, her tireless courting of affliction; and I do not exclude her homeliness, her physical clumsiness, her migraines, her tuberculosis.
		Yet the person of Simone Weil is here as surely as in any of her other books—the person who is excruciatingly identical with her ideas, the person who is rightly regarded as one of the most uncompromising and troubling witnesses to the modern travail of the spirit.
	www.nybooks.com /articles/13783 (1366 words)

	Simone Weil on Plato's Allegory of the Cave - 1 of 2
		Simone Weil on Plato's Allegory of the Cave - 1 of 2
		Weil lamented that education had become no more than "an instrument manipulated by teachers for manufacturing more teachers, who in their turn will manufacture more teachers." rather than a guide to getting out of the cave.
		To help you understand what Weil means when she gives a word a different meaning than we are used to, the word is set in
	rivertext.com /weil4.html (593 words)

	Simone Weil - Skadi Forum (Site not responding. Last check: 2007-11-07)
		Weil’s career as a teacher of philosophy began in 1931, and for the most part was a failure.
		Weil felt she had been spiritually transformed by her “year of factory work.” The experience had brought human suffering home to her, so that it “entered her soul” permanently.
		In Simone Weil no one sees a figure who is “tragic” in that way, though tragic in other ways her life may have been.
	forum.skadi.net /showthread.php?t=20844 (9792 words)

	Simone Weil - dates and photos
		Weil receives her agrégation (similar to doctorate) in philosophy from the Ecole Normale with a thesis entitled Science and Perception in Descartes.
		Simone is admited to Middlesex Hospital suffering from malnutrition, exhaustion and tuberculosis
		Simone Weil is buried in Ashford’s New Cemetery, in the section reserved for Catholics.
	simone.weil.free.fr /dates.htm (602 words)

	Simone Weil - explorefaith
		As Weil would later admit, her belief in the value of sacrifice was shaped in great part by a story she heard as a child.
		Though remembered by many for her humor and kindness, Simone Weil was nonetheless seen as a misfit—socially inept, physically awkward, and given to a style of dress that confirmed this negative image.
		In the last years of her life in particular, Simone Weil increasingly found comfort in a God whom she described as “absent,” and in a consolation that wore the guise of suffering.
	www.explorefaith.org /saints/weil.html (1426 words)

	Encounter - 7/05/00: Simone Weil
		As a pacifist notice the inner contradiction, Simone Weil was already a pacifist when she went to fight in Spain...as a pacifist, she thought appeasement was the price to pay to prevent a renewal of the slaughter-house type of warfare of 1914-1918.
		Simone Weil writes: "The absence of God is the most marvellous testimony of perfect love" and again: `Nothing which exists is absolutely worthy of love.
		Simone Weil also wrote: "God alone is truly worthy of our concern: He alone, and nothing else." Thus, we are in love with what does not exist: and at the same time, we are in love in what alone is worthy of our love, because it alone "is".
	www.abc.net.au /rn/relig/enc/stories/s116621.htm (3176 words)

	About Simone Weil - home
		Weil goes on to predict the end of scientificking in 2 or 3 generations (590)
		It's as if we have returned to the era of Protagoras and the sophists, the era when the art of persuasion --for which slogans, commercials, public propaganda meetings, newspapers, cinema, radio are the modern equivalent-- took the place of thought, determined the fate of cities and accomplished coups
		In 1934 and 35, Weil worked for several months at several factories, going further than most theoriticians of her day in experiencing the life of the "proletariat".
	simoneweil.net /home.htm (475 words)

	Welcome to the Simone Weil home page NEWS
		by John Marson Dunaway is a paper from the 2005 American Weil Society colloquy that I am very pleased to present on the net.
		One of this web site's visitors, Chris Campbell of Innova Records, has released a jazz CD called "The Death of Simone Weil." For the CD Darrell Katz composed and arranged an improvisational cantata for Paula Tatarunis' poem about Weil's life and death.
		Browse the rest of the site to discover how Simone Weil's words inspired one of the world's most acclaimed and enduring multimedia CD--ROMs.
	www.rivertext.com /weil.html (350 words)

	Results in
		My fascination was quickly fed by a sampling of her work, the enthusiasm of a number of my teachers, some essays about her (the first being Susan Sontag's in Against Interpretation), and the then-recent publication of what remains the best biography, Simone Weil: A Life by her school friend Simone Petrement.
		"What is Simone Weil doing buried in England, anyway?" a friend had asked me. Like many of us, she didn't know a lot about this easily misunderstood person; for starters, she wasn't sure how to pronounce Weil's name.
		A remnant of one of the several occasions when Weil put aside her protected upper-middle-class intellectual status (discovering in the process how soul-destroying incessant manual labor can be), this small straw sunhat is unremarkable-looking yet oddly touching.
	www.findarticles.com /p/articles/mi_m1252/is_9_129/ai_86140148 (465 words)

	Notre Dame Press: Doering, E. Jane: The Christian Platonism of Simone Weil (Site not responding. Last check: 2007-11-07)
		In this book a group of renowned international scholars seek to discern the ways in which Simone Weil was indebted to Plato, and how her provocative readings of his work offer challenges to contemporary philosophy, theology, and spirituality.
		Michael Ross contends that Weil's interest in Plato is in "ethical Platonism." An essay by Robert Chenavier and one by Lawrence Schmidt and Patrick Petterson consider the importance of matter and materialism to Weil.
		Finally, David Tracy contends that Weil is the foremost predecessor of recent attempts to reunite the mystical and prophetic.
	www3.undpress.nd.edu /dyn/display/0268025649 (384 words)

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