Keywords

A Degrading Division: Hands & Minds in Simone Weil

Edward J. Hughes read

— essay in Edward J., Hughes, Egalitarian Strangeness: On Class Disturbance and Levelling in Modern and Contemporary French Narrative (Liverpool University Press, 2021), pp. 131-156

Book Abstract: The formulation ‘egalitarian strangeness’ is a direct borrowing from Courts voyages au pays du peuple [Short Voyages to the Land of the People] (1990), a collection of essays by the contemporary French thinker Jacques Rancière. Perhaps best known for his theory of radical equality as set out in Le Maître ignorant [The Ignorant Schoolmaster] (1987), Rancière reflects on ways in which a hierarchical social order based on inequality can come to be unsettled. In the democracy of literature, for example, he argues that words and sentences serve to capture any life and to make it available to any reader. The present book explores embedded forms of social and cultural ‘apportionment’ in a range of modern and contemporary French texts (including prose fiction, socially engaged commentary, and autobiography), while also identifying scenes of class disturbance and egalitarian encounter. Part One considers the ‘refrain of class’ audible in works by Claude Simon, Charles Péguy, Marie Ndiaye, Thierry Beinstingel, and Gabriel Gauny and examines how these authors’ practices of language connect with that refrain. In Part Two, Hughes analyses forms of domination and dressage with reference to Simone Weil’s mid-1930s factory journal, Paul Nizan’s novel of class alienation Antoine Bloyé from the same decade, and Pierre Michon’s Vies minuscules [Small Lives] (1984) with its focus on obscure rural lives. The reflection on how these narratives draw into contiguity antagonistic identities is extended in Part Three, where individual chapters on Proust and the contemporary authors François Bon and Didier Eribon demonstrate ways in which enduring forms of cultural distribution are both consolidated and contested.”

Simone Weil: Marxism Outside Itself

Thomas Dommange read

S. Weil’s relationship to Marxism is paradoxical because it unveils a loyalty to Marx in spite of ruptures and renunciations of the Marxist theory. S. Weil’s ties to Marxism seem discontinuous because after having adopted certain revolutionary ideas during her first years of political activism she criticizes Marx in the 30’s and ends up seemingly abandoning him in the last part of her life. This path, however, far from revealing the slow and inexorable disappearance of Marx’s concepts, rather, demonstrates the persistence and metamorphoses in S. Weil’s philosophy. We suggest then, that a criticism of the revolution followed by a kind of Christianity developed in the wake of a year spent in the factory, constitute S. Weil’s own special manner of being Marxist, even though Marxism seems to have become useless to her.

Les Etudes Philosophiques, vol. 82, no. 3, pp. 207-222

The Gospel According to Hermes: Intimations of Christianity in Greek Myth, Poetry & Philosophy

Ron Samuel Dart, Bradley Jersak, Simon Oliver, Lazar Puhalo, & Wm. Paul Young, read

Tertullian famously asked, “What hath Athens to do with Jerusalem?” Perhaps the title of this work will raise the question, “What hath Hermes to do with Christ?” Quite a lot, as it turns out, by way of comparison, contrast, illustration, and prefigurement. Hermes, herein, represents far more than a particular figure in Greek mythology. Hermes functions as a placeholder, symbolizing the legacy of ancient Greek myth, poetry, and philosophy—and also the layered hermeneutics that classical Greek education contributed to both Jewish and Christian interpretations of the Scriptures, and the development of their theology, doctrine, and ethics. Despite the unfortunate but popular assumption of a Jewish-Greek dualism among many scholars since Adolf von Harnack, the stubborn and happy fact is that the New Testament itself already demonstrates a profound integration of the Hellenized Judaism established in Alexandria. The first Christian theologians were not contaminating some imaginary pure Jewish Christianity with Greek accretions. Rather, our authors will propose and demonstrate the confluence of both great streams in the development of the New Testament Scriptures, patristic theology, and hermeneutics. This collection of essays is but a faint echo of Simone Weil’s formidable work, Intimations of Christianity Among the Ancient Greeks, and is certainly inspired by her insights. Our authors will propose and demonstrate the confluence of both great streams in the development of the New Testament Scriptures, patristic theology, and hermeneutics. This collection of essays is but a faint echo of Simone Weil’s formidable work, Intimations of Christianity Among the Ancient Greeks, and is certainly inspired by her insights.

From Innate Morality Towards a New Political Ethos: Simone Weil with Carol Gilligan and Judith Butler

Aviad Heifetz read

In 1943, Simone Weil proposed to supersede the declaration of human rights with a declaration of obligations towards every human being’s balancing pairs of body and soul’s needs, for engaging and inspiring more effectively against autocratic and populist currents in times of crisis. We claim that Weil’s proposal, which remains pertinent today, may have been sidestepped because her notion of needs lacked a fundamental dimension of relationality, prominent in the ‘philosophical anthropology’ underlying the (different) visions for a new political ethos of both Judith Butler and Carol Gilligan. From the radical starting point of innate morality common to all three thinkers, we, therefore, indicate how an enriched notion of interlaced needs, encompassing both balance and relationality, may restore the viability of a declaration of human obligations as a robust source of inspiration. In this combination of balance and relationality, Butler’s notion of aggressive nonviolence is key.

Ethics, Politics & Society. A Journal in Moral and Political Philosophy, no. 4 (2021), pp. 175-188.

Alain (Émile-Auguste Chartier): Entry # 2

Allen G. Wood read

“Alain’s career was closely connected with the educational system in France, since he served as professor of rhetoric at the Lycée Henri IV from 1909 until 1933, and bad a profound influence on the thinking of a generation of French intellectuals. In his essays he often adopted a professorial position, providing insights and stimulating thought in a concise, meditative prose style. As with so many French essayists, Alain was a philosopher in the style of Montaigne rather than of Descartes. He did not leave a systematic philosophy, nor a major opus, but a large and disparate collection of personal observations that are both penetrating and amusing. The substance of his thought, however, was profoundly influenced by rigorous Cartesian logic. . . .”

United Architects On Andre Weil

Horror Transfigured: Force Drama and World’s Beauty According to Simone Weil

Rodolphe Olcèse read

This text, dedicated to the thought of Simone Weil, aims to show how misfortune and the experience of horror are the extreme consequence of an immoderate exercise of force, understood as one mode of the natural necessity. The purpose of Simone Weil’s reflections on human distress is to show that misfortune, by sharpening our faculty of attention, opens the way of its own excess.

Alkemie,