Recommended

The Play’s the Thing: On Simone Weil’s Venice Saved

Ronald KL Collins read

Excerpt: With Venice Saved, yet another of Weil’s unfinished works is resurrected, and happily so. Early on, Albert Camus recognized in Weil a great mind that wrestled, as did his, with fundamental problems of the human condition. And so he arranged to publish 11 of the first Weil books to be released by Gallimard. There was also Gustave Thibon, who culled portions of her journals and organized them topically, and with a Catholic bent, in Gravity and Grace (La Pesanteur et la grâce). Others followed suit in piecing together her writings on topics ranging from colonialism to mysticism and from political philosophy to physics.

Enter Silvia Panizza and Philip Wilson, who are the first to translate into English Weil’s three-act tragic play, including eight pages of revealing extracts from the author’s notebooks that sketch out her ideas about the direction of the play, which was almost complete. Panizza and Wilson also add explanatory commentaries and endnotes to fill in a number of the blanks left open by Weil. In most cases, these notes are quite insightful and helpful. Sometimes, however, the editors’ scholastic asides distract from the main focus of the play (e.g., on the question of whether Weil was a “feminist” or whether her views match up with Sudhir Hazareesingh’s “five characteristics of French thought”). Even so, their translation and admirably researched presentation of Venice Saved fill a gap in the Weil literature and contribute much to the mosaic — at once philosophical, political, and mystical — of her legacy.

Los Angeles Review of Books, August 28, 2019.

Against Algebra: Simone Weil’s Critique of Modern Science and Its Mathematics

J.G. Calder

Explorations in Knowledge, vol. 4, pp. 47-73

Springsted on Zaretsky’s The Subversive Simone Weil

Eric Springsted read

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.