Simone Weil (1909 – 1943)
French social and religious philosopher, as well as a Catholic mystic.
Art is the symbol of the two noblest human efforts: to construct and to refrain from destruction.
To desire friendship is a great fault. Friendship should be a gratuitous joy like those afforded by art or life. We must refuse it so that we may be worthy to receive it; it is of the order of grace. [p.274]
Moreover, nothing is so rare as to see misfortune fairly portrayed; the tendency is either to treat the unfortunate person as though catastrophe were his natural vocation, or to ignore the effects of misfortune on the soul, to assume, that is, that the soul can suffer and remain unmarked by it, can fail, in fact, to be recast in misfortune's image. [p.193]
No human being escapes the necessity of conceiving some good outside himself towards which his thought turns in a movement of desire, supplication, and hope. consequently, the only choice is between worshipping the true God or an idol. Every atheist is an idolater — unless he is worshipping the true God in his impersonal aspect. The majority of the pious are idolaters.
Love is not consolation, it is light.
Given that only the religion of pervasive kenosis can be truly universal, no single historical individual can exhaust its fullness by virtue of his redemptive acts, and no religious institution can grasp and articulate its meaning by means of dogmatic or doctrinal teachings. In the last resort, it is in the name of religious universalism that Simone Weil calls for a reversion of historical Christianity to its origins as a religion of kenosis.
The combination of these two facts — the longing in the depth of the heart for absolute good, and the power, though only latent, of directing attention and love to a reality beyond the world and of receiving good from it — constitutes a link which attaches every man without exception to that other reality.
Whoever recognizes that reality recognizes also that link. Because of it, he holds every human being without any exception as something sacred to which he is bound to show respect.
This is the only possible motive for universal respect towards all human beings. Whatever formulation of belief or disbelief a man may choose to make, if his heart inclines him to feel this respect, then he in fact also recognizes a reality other than this world's reality. Whoever in fact does not feel this respect is alien to that other reality also.
Simone Weil was one of the most remarkable women of the twentieth, or indeed of any other century. I have great sympathy for her, but sympathy is not necessarily congeniality. It would be easier to write of her if I liked what she had to say, which I strongly do not. …I think Simone Weil had both over- and under-equipped herself for the crisis which overwhelmed her — along, we forget, immersed in her tragedy, with all the rest of us. She was almost the perfectly typical passionate, revolutionary, intellectual woman — a frailer, even more highly strung Rosa Luxemburg. … She made up her own revolution out of her vitals, like a spider or silkworm. She could introject all the ill of the world into her own heart, but she could not project herself in sympathy to others. Her letters read like the more distraught signals of John of the Cross in the dark night.
Men of the most brilliant intelligence can be born, live and die in error and falsehood. In them, intelligence is neither a good, nor even an asset. The difference between more or less intelligent men is like the difference between criminals condemned to life imprisonment in smaller or larger cells. The intelligent man who is proud of his intelligence is like a condemned man who is proud of his large cell.
Paradoxical as it may seem, a Latin prose or a geometry problem, even though they are done wrong, may be of a great service one day, provided we devote the right kind of effort to them. Should the occasion arise, they can one day make us better able to give someone in affliction exactly the help required to save him, at the supreme moment of his need.
The respect inspired by the link between man and the reality alien to this world can make itself evident to that part of man which belongs to the reality of this world.
The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.
The one possibility of indirect expression of respect for the human being is offered by men's needs, the needs of the soul and of the body, in this world.
Whenever a human being, through the commission of a crime, has become exiled from good, he needs to be reintegrated with it through suffering. The suffering should be inflicted with the aim of bringing the soul to recognize freely some day that its infliction was just. This reintegration with the good is what punishment is. Every man who is innocent, or who has finally expiated guilt, needs to be recognized as honourable to the same extent as anyone else.
The recognition of human wretchedness is difficult for whoever is rich and powerful because he is almost invincibly led to believe that he is something. It is equally difficult for the man in miserable circumstances because he is almost invincibly led to believe that the rich and powerful man is something. [p.216]
Her life is almost a perfect blending of the Comic and the Terrible, which two things may be opposite sides of the same coin. In my own experience, everything funny I have ever written is more terrible than it is funny, or only funny because it is terrible, or only terrible because it is funny. Well Simone Weil's is the most comical life I have ever read about, and the most truly tragic and terrible.
Religion in so far as it is a source of consolation is a hindrance to true faith; and in this sense atheism is a purification. I have to be an atheist with that part of myself which is not made for God. Among those in whom the supernatural part of themselves has not been awakened, the atheists are right and the believers wrong.
The Hebrews took for their idol, not something made of metal or wood, but a race, a nation, something just as earthly. Their religion is essentially inseparable from such idolatry, because of the notion of the 'chosen people'. (section 2)
The human soul has need of consented obedience and of liberty.
Consented obedience is what one concedes to an authority because one judges it to be legitimate. It is not possible in relation to a political power established by conquest or coup d'etat nor to an economic power based upon money.
Liberty is the power of choice within the latitude left between the direct constraint of natural forces and the authority accepted as legitimate. The latitude should be sufficiently wide for liberty to be more than a fiction, but it should include only what is innocent and should never be wide enough to permit certain kinds of crime.