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Investigating “Man’s Relation to Reality”: Peter Winch, the Vanishing Shed and Metaphysics after Wittgenstein
Peter Winch believed that the central task of philosophy was to investigate ‘the force of the concept of reality’ in human practices. This involved creative dialogue with critical metaphysics. In ‘Ceasing to Exist’, Winch considered what it means to judge that something unheard-of has happened. Referring to Wittgenstein, Winch argued that judgments concerning reality must relate our observations to a shared ‘flow of life’. This implies criticism of the form of epistemology associated with metaphysical realism. Just as, according to Wittgenstein, a sentence has no fixed meaning in isolation — an observation does not constitute knowledge outside shared human practices.
Philosophical Investigations, 5 Jan. 2022
Marie-Magdeleine Davy and the Memory of Simone Weil
J. M. Perrin’s Preface to Attente de Dieu
Knitting with Simone Weil
. . . Simone Weil, in her ponderously titled but wonderfully argued essay “Reflections on the Right Use of School Studies with a View to the Love of God,” moves nimbly from a teacher’s order (“Pay attention!”) to prayer to the bedsides of the suffering. Her argument begins with the kind of attention a schoolchild might turn to a tricky Latin translation or mathematical proof—unfocused, somewhat unrewarding, aware of one’s own shortfalls. It’s the kind of attention I pay to the stitches clicking between needles during a meeting or to setting up a press release on the website. Weil reminds me that the time and attention taken to getting it right—and to messing up along the way—are as worthwhile when making a sweater as when struggling for justice.
The Christian Century (Nov. 16, 2022)
Simone Weil’s exemplary anti-fascism feels urgent today
Excerpt: . . . . What can we learn from her today? Plenty. First, in these pandemic times, we need to focus on helping others in a way that makes our own ego disappear as we come to the aid of neighbors less fortunate than we are. Second, Simone suggests that we are to do God’s will and can be a unique presence of God on planet Earth. Third, Simone can be relatable to women today who are experiencing physical, mental, and emotional pain, since she suffered so much pain her entire life yet continued her important work of championing the marginalized.
Times Union (March 5, 2022)
Former Albany resident Richard Penaskovic went on to become a professor of religious studies at Alabama’s Auburn University. He earned his doctorate in theology at the University of Munich in Germany.
“A terrible responsibility”: In today’s U.S., patriotism is essential — but not easy
In early July 1942, a 30-something French Jewish woman and her parents, having fled occupied France months earlier, disembarked in New York City. While the parents were still unpacking, the daughter began to write letters to friends, acquaintances, even strangers to help her return to France.
How Simone Weil taught us to confront a world poisoned with lies.
To an English officer she heard on the radio discussing France, she poured out her heart in near-fluent English.
“It is a very hard thing to leave one’s country in distress,” she Weil wrote. “Although my parents, who wanted to escape antisemitism, put a great pressure upon me to make me go with them, I would never have left France without the hope that through coming here I could take a greater part in the struggle, the danger and the suffering of this war.”
Simone Weil, the author of the letter, then tried to sell its recipient — as she had dozens of others — on the idea of creating squadrons of unarmed French nurses who, garbed in white and led by Weil, would be parachuted onto battlefields to tend to the wounded. Though the idea never got off the ground, Weil did manage to get as far as England toward the very end of that year, and join Charles de Gaulle’s Free French movement. . . .
Forward (July 3, 2022).
Dialectics of Silence for a Time of Crisis: Rethinking the Visionary Insights of Michel Serres and Simone Weil
This paper examines the figure of silence in the works of Michel Serres and Simone Weil. It argues that, in the spirit of Serres and Weil, our time of crisis calls not for a short-term response, but for long-term engagement in a dialectics of silence: the dialogical movement between the silencing of institutions and the attentive silence of visionary insights. Such dialectics can revalidate the value of institutional silencing if based on solid rational proof (rebutting so-called visionary ideas that are baseless) while simultaneously showing the value of visionary ideas that rightfully combat problematic institutional silencing. Especially in this current moment, in which science and scientific propositions are relentlessly questioned, there is a need to lean into silence so as to promote a productive dialogue that regains trust in proven scientific ideas and institutions while allowing visionary insights their place as well, provided that we are willing to test them.
Research in Phenomenology, vol. 52, no. 2 (2022), pp. 183-202.
Marjolein Oele is a professor of philosophy at the University of San Francisco.
The presence of the world in Simone Weil’s early writings
In this critical study we analyze the question of the presence of the world in Simone Weil’s early writings, in order to apprehend properly her conception of time. In this sense, we try to elucidate the ontological and epistemological relations that she sets between man and the world. This perspective allows us to explore the philosophy of perception in Weil’s early years and to sketch the existential implications that emerge in the experience of present. We also look at the difficulty of thinking about immobility in human reality, based on the problematic tension that Weil establishes between the notions of continuity and eternity.
Filosopfia, vo. 23, no. 1 (Jan-Apr. 2022)
Ellul and Weil: Attention as Waiting: Complementary Critiques in an Age of Technique via Simone Weil and Jacques Ellul
Excerpt:
The writings of Simone Weil and Jacques Ellul include sociological, philosophical, and religious themes, and the two intellectuals serve as “bookends” surrounding the postmodern era. The writers were prolific, respectively, during the time between the World Wars (Weil), and the late 20th century’s Information Age (Ellul). They each dealt with the impact of modernity on humans, further exploring the implications of Weber’s definition of moderns as “sensualists without heart and specialists without spirit.”
Weil and Ellul had prescient insights on a contemporary trend, namely an unbridled faith in technology, or what Ellul called “technique,” looming large. Ellul and Weil both present a case for how the method of the technological imagination undermines basic needs and obligations for human beings. Alan Jacobs’ text discusses both Weil and Ellul in this light. For Weil the enemy of education is “technocracy . . . ’evil [dominates] wherever the technical side of things is…sovereign.” For Ellul, observing later in the 20th century, “education no longer has a humanist…value in itself; it has only one goal, to create technicians.” Combining these reflections from the two authors, postmodernity and techniquelose touch with what Weil calls “attention”—waiting for God (or Platonist transcendent claims of Truth and Goodness), and also to the human other.
The thrust of technique in the contemporary American spheres of social media and education pulls away from critical and reflexive capacities, especially as core values in the liberal arts. These two related spheres of change suggest the unreflective assertion of ideas without in-depth, historical learning, or an ethically-entrenched humanistic approach. Higher education and wider communities of discourse reflect an age of empty speech and the worship of technological innovation and “the newest.” This moves away from the charism of St. Bernard of Chartres who reminds us that “New knowledge is always standing on the shoulders of giants.”
Source: International Jacques Ellul Society (2022) / / An early version of this article was presented at the American Weil Society colloquy in the Spring of 2017 at Villanova University.
Sarah MacMillen is an associate professor at McAnulty College and Graduate School of Liberal Arts in the Sociology Department at Duquesne University.
