Translating is a formidable task. Three translators of Simone Weil’s works: Ros Schwartz, translator of Weil’s L’Enracinement (forthcoming from Penguin UK) and Philip Wilson and Sylvia Panizza, translators of Weil’s Venise Sauvée and poems (Bloomsbury Press) discussed some of the challenges.
Tess Lewis, an internationally recognized translator, moderated the discussion.
Excerpt: “It’s commonplace to note the contradictions in Simone Weil’s life. She was an anarchist and a conservative, a pacifist and a warfighter, a French patriot and a critic of France, a Jew who was buried in the Catholic section of an English cemetery. Robert Zaretsky believes that these contradictions reflect “inevitable tensions” that arose as Weil inhabited her philosophical convictions. For her, philosophy could not be merely an academic discipline; it had to be a “way of life.” You had to accept the consequences of the truth you told, had to live them out, and that was complicated. . . .”
The Christian Century (April 11, 2022) (reviewing Robert Zaretsky, The Subversive Simone Weil)
Charles Scriven is the author of The Transformation of Culture: Christian Social Ethics after H. Richard Niebuhr (Herald Press).
Excerpt:
“. . . On the whole, Zaretsky tends to round most of the edges off Weil. In part, this is a matter of reinforcing a liberal sense of the good and using her to be a shining example of that. Philosophically, it is the result of trying to skate around the hard edges of her religious thinking. For Zaretsky, attention is not supernatural; the divine is not the place we are forced to find purpose when confronting affliction; societies can be made up of nice committed people without higher callings. All this is reinforced in the final chapter where Zaretsky does take on Weil’s religion. He lays out the religious experiences that led to her conversion, making that conversion largely a matter of belief, ignoring the personal sense of Christ that she experienced. It was this personal sense of unconquerable love in a person that caused her to find a use for affliction; it was Christ’s own crucifixion that lay at the center of her understanding of attention, for attention is a self-emptying to give life to another. Zaretsky does note with concern that there is a kenotic quality to Weil’s religion and then quickly shifts the conversation to the soft Platonism of Iris Murdoch, who indeed owed much to Weil. But in the end, what this religious factor amounts to for him is chiefly “do-gooding,” without the mordancy of Weil’s uncompromising transcendence and mysticism. Whether one can build politics or ethics on such transcendence and mysticism is debatable. But to have the debate, you have to articulate the ideas rightly and clearly.
So, in the end, it seems to be that it is Weil who is being subverted here. I wish I could say it was done deeply. But the problem is that the book just does not engage in any kind of in-depth examination of Weil’s thinking as she expressed it. It is a paraphrase, it is rounding. It is within the author’s own experience (there is no bibliography, for example). Love Weil or hate Weil—there are plenty of people that go each way—a reader will be better off with something more substantial.”
Review of Politics, vol. 84, no. 2 (March 10, 2022), pp. 294-296
Note: Robert Zaretsky was invited to reply in this Journal but declined.
Book Review Excerpt: “A good number of biographies have been penned about Weil since her death in 1943, a few quite recently. Now, wishing to cull from her work ideas most relevant to our times, intellectual historian Robert Zaretsky has written yet another: The Subversive Simone Weil: A Life in Five Ideas. The five ideas Zaretsky draws out in as many chapters are: the force of affliction; paying attention; the varieties of resistance; finding roots; and the good, the bad, and the Godly. The first three chapters are strong, as Zaretsky’s deftly situates Weil in historical, literary, and philosophical context. In the third chapter on resistance, the best of the book, we find, for instance, a riveting account of how Weil’s engagement in both the Spanish Civil War and World War II dramatically transformed her from a committed pacifist to one who would in time declare that the inaction of pacifists up and against Hitler’s violent advance betrayed “a propensity to treason. . . .”
Source: Law & Liberty (Feb. 3, 2022)
Erika Bachiochi is a Fellow at the Ethics and Public Policy Center and a Senior Fellow at the Abigail Adams Institute where she founded and directs the Wollstonecraft Project. Her new book, The Rights of Women: Reclaiming a Lost Vision, was published by Notre Dame Press in 2021.
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.
