Simone Weil

The Philosophy of Simone Weil In the final entry to her London notebooks, Simone Weil writes "Philosophy is exclusively an affair of action and practice. That is why it is so difficult to write about. Difficult in the same way as a treatise on tennis or running, but much more so." (Allen, p. 157) In these next few pages I will try to relay the basic ideas contained in Simone Weil's works. Because of the extensiveness and complexity of her work, I will be using her words exactly, as often as

Simone Weil was a French philosopher and Christian spiritualist. Simone was an activist that was part of the Resistance during World War Ⅱ. Dubbed as one of the most original thinkers of the time, Simone wrote a bunch of diverse poems and journals during her life. Born and raised a Jew, Simone had strong beliefs in Christ. Simone Weil was born on February 3, 1909, in Paris. She was born to a affluent, well-educated, and Jewish family. Her father, Bernard Weil, was a physician and her mother, Selma

In her “Reflections”, Simone Weil explains that the quality of the prayer depends on the quality of the attention, which “consists of suspending our thought, leaving it detached, empty, and ready to be penetrated by the object.” Furthermore, she states that the attention is best exercised by trying to solve problems we do not understand at first, such as school exercise in a subject that we do not like. According to Weil, it is that trying that brings “more light into the soul” and improves our prayers

a privilege but as a fundamental right, and not to be infringed upon except for under the most egregious of circumstances. Not only is it a right, but it is a necessity, as claimed by philosopher Simone Weil, “Equality is a vital need of the human soul” (Simone Weil, 1940). In her essay “Equality”, Weil attempts to reconcile mankind’s need for equality with the preexisting inequalities in our societies. She does this by explaining two types of equality that she has defined: quantitative inequality

The concept of force is discussed extensively in philosopher Simone Weil’s piece The Iliad or the Poem of Force. In the piece, Weil’s defines force as “that x that turns anybody who is subjected to it into a thing. Exercised to the limit, it turns man into a thing in the most literal sense: it makes a corpse out of him” (6). Weil’s wrote this essay in response to the epic poem the Iliad by Homer, which she believes perpetuates the notion of force. Weil’s contends in her respective piece that force

Simone Weil, in her essay The Iliad, or the Poem of Force, discusses the notion of force and the different ways upon which it is exerted. This notion when set side by side with Søren Kierkegaard’s concept of a knight of faith in Fear and Trembling presents many paradoxes that seemingly convey the true nature faith, even within the political stratosphere. What I want to explore in this essay is how Weil’s notion of force interacts with Kierkegaard’s Abraham, and if the same force she explores is

The political activist and mystic Simone Weil saw mysticism as deeply engaged in the “real world” and not in the private domain. Despite having great insight into Christian mysticism Simone Weil was never baptized. After her death, her various letters and essays were comprised and formed the book which is entitled Waiting for God. In the essay The Love of God and Affliction, Weil believes people can find God in the affliction which she defines as a “physical suffering” and an “uprooting of life”

The thinker Simone Weil composed that nourishing the eager when you have assets to do as such is the most evident of every single human commitment. She says that as far back as Ancient Egypt, many trusted that individuals needed to indicate they had helped the hungry so as to legitimize themselves in existence in the wake of death. Weil composes that Social advance is ordinarily held to be as a matter of first importance, "...a change to a condition of human culture in which individuals won't experience

doing something that makes a person go outside of their comfort zone is known as risk. Over time people make decisions on whether to do something because it is necessary or because they decided that they want to. In the book The Need for Roots, Simone Weil said, “Risk is an essential need for the soul” I believe this is accurate because if people never stepped outside the box and did new things a lot of things would be different in today’s society. Risks should be a need of the soul to make people

This paper intends to discuss the Trojan Horse typology of horror through the works of the architect Zaha Hadid who has produced a number of projects that fit into the Trojan Horse typology of horror. Projects which include the Vitra Fire station in Weil am Rhein, the MAXXI museum in Rome and the 1st floor interior design she did for the Hotel Puerta America in Madrid, Spain illustrate the Trojan Horse typology because they have unpredictable interior spaces which subjects the exterior to some kind