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The Occult Mind of Simone Weil

Simone Kotva read

This article argues that Weil’s interest in occult and esoteric subjects such as Gnosticism and Egyptian mystery religion was not an eccentric sideline to an otherwise ‘Christian’ mysticism but emerged necessarily out of her philosophical method, which, quite independently of those texts where Weil deals with esoterica, displays that pathos of hiddenness so characteristic of occultism: the notion, expressed especially clearly in her late work, that philosophy is the search for a truth hidden from the eyes of ordinary persons and accessible only to those able to endure the ordeals required to gain access into its mysteries. In the second part of the argument, I show that Weil’s ‘occultism’ was not an isolated phenomenon but symptomatic of broader trends among intellectuals at the time.

Philosophical Investigations, vol. 43, nos. 1-2, pp. 122-141.
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Elastic Worker: Time‐Sense, Energy and the Paradox of Resilience

A. Rebecca Rozelle-Stone read

This essay considers Simone Weil’s experiences in factories and her social–political reflections on work, time and energy, in conjunction with arguments from theorists Melissa Gregg, Theodor Adorno and Sara Ahmed, to raise questions about supposedly humane interventions, including the cultivation of resilience, in the contemporary workplace. The transition from time-sense in factory work at the turn of the century is examined, along with the growth of corporate time management ideologies and practices in the mid–late 20th century, and finally, the associated forms of disciplining resilience/elasticity in the worker that bring together certain notions of time, space and psychological investments.

Philosophical Investigations, vol. 43, nos. 1-2, pp. 177-196.
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What is la force in Simone Weil’s Iliad?

D.K. Levy read

Weil’s essay on Homer’s Iliad contains a philosophical analysis of la force that divides it into two phenomena with one metaphysical ground. Her analysis is a corrective to misunderstandings of force as something that can be possessed. The first half of my elaboration of Weil’s analysis is devoted to the phenomena she identifies in relation to la force, which I call might. In the second half, I elaborate the varieties of misunderstanding of la force. First, might is an illusion sustained by the shared belief of those in submission to might. Second, forces, i.e. the material forces on which weaponry depends, cannot be possessed. Third, what lies behind material forces is necessity, a third meaning of la force, which functions as a superordinate or ultimate force to which everyone and everything is subject. Understanding the last of these is the corrective that Weil means to present.

Philosophical Investigations, vol. 43, nos. 1-2, pp. 8-18.
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On the Differences Between Rush Rhees and Simone Weil

H.O. Mounce read

Rhees seems unaware that Simone Weil differed from him both in her conception of philosophy and of its relation to religion. She differed also in her view of the relation between religion and science. On her view, the aim of science is to find the laws which will allow us to apply deductive reasoning to nature. The necessities revealed had for her a religious significance. But this can be understood only given her view of the relation between God and the world. On her view, the creation of the world did not involve an extension of God’s power. It involved a withdrawal of his power, so that there could be an existence independent of himself. God does not interfere in the details of the world but sustains it through a network of necessities. For this reason, these necessities can serve as a sign of God.

Philosophical Investigations, vol. 43, nos. 1-2, pp. 71-75.
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Prophetic Voices: Simone Weil and Flannery O’Connor

E. Jane Doering & Ruthann Knechel Johansen read

This study juxtaposes Simone Weil’s exposition of God’s invitation to know and love the good through the divine signature of beauty stamped on the order of the world and Flannery O’Connor’s depiction of a society whose oppressive order allows some characters to oppose outright a divine order or to live under the illusion that the divine invitation is irrelevant because they, in their egoism and materialist values, are the centre of the universe. An examination of O’Connor’s and Weil’s ideas on order and beauty, grace and decreation, within the disorders of their contexts, reveals both writers’ skills in pointing prophetically through disorder to divine order, thus, disclosing bridges of revelation.

PhilosophicalInvestigations, vol. 43, nos. 1-2, pp. 101-114
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“‘To Make Known this Method’: Simone Weil and the Business of Institutional Education”

Christopher A. P. Nelson

in Rozelle-Stone, A. Rebecca & Stone, Lucian, eds., The Relevance of the Radical: Simone Weil 100 Years Later, New York: Continuum, pp. 76-90
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“The Dance of Perception: The Rôle of the Imagination in Simone Weil’s Early Epistemology”

Warren Heiti

in Keith Moser & Ananta Ch. Sukla, eds., Imagination and Art: Explorations in Contemporary Theory, Brill, pp. 304-331
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“Introduction: Weil, Politics & Ideology”

Sophie Bourgault & Julie Daigle

in Sophie Bourgault & Julie Daigle, eds., Simone Weil, Beyond Ideology?, New York: Palgrave Macmillan, pp. 1-24
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“Simone Weil’s Heterodox Marxism: Revolutionary Pessimism and the Politics of Resistance”

Scott B. Ritner

in Sophie Bourgault & Julie Daigle, eds., Simone Weil, Beyond Ideology?, New York: Palgrave Macmillan, pp. 185-206
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Labor, Collectivity, and the Nurturance of Attentive Belonging

Suzanne McCullagh

in Sophie Bourgault & Julie Daigle, eds., Simone Weil, Beyond Ideology?, New York: Palgrave Macmillan, pp. 207-226