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Effing the Ineffable: The Mysticism of Simone Weil and Ludwig Wittgenstein

K G M Earl read

Both Simone Weil and Ludwig Wittgenstein hold mysticism—i.e., the belief in something utterly transcendent—centrally. The mysticism present in Wittgenstein’s Tractatus Logico- Philosophicus presents a problem: if “the mystical” is “deep” nonsense, and there is something important that cannot be sensibly presented in language, we are left in an undesirable situation. The mystical is taken to be of paramount importance but is ultimately inaccessible to reason. Weil, starting with political and theological considerations, arrives at a similar problem. A mystical position yields the “problem of mysticism”: There is the mystical; it is of crucial importance, and it is inaccessible to our reason. Weil’s mystical praxis of decreation is a solution to the problem. This does not present a way that we can come to the mystical, but a way that we can become aware of its revelation, which bypasses our reason.

Dalhousie University Halifax, Nova Scotia, MA dissertation.

Mysticism, Nihilism, Feminism: New Critical Essays on the Theology of Simone Weil

Thomas Idinopolus, & Josephine Knopp, eds.

Johnson City, TN: Institution of Social Studies and Arts

Philosophy, out of Bounds: The Method and Mysticism of Simone Weil

Carmen Maria Marcous read

ABSTRACT: The purpose of this study is exposition on the themes of method and mysticism in the work of Simone Weil. Nearly a decade before the onset of her first mystical experience, Weil developed a method to be rigorously applied in daily philosophical reflection. She outlines this method in her dissertation on Descartes (1929-1930). I examine the question of how Weil applied method to philosophical reflection on her mystical experiences (onset 1938-1939). I analyze Weil’s mystical experiences as a type of transformative experience in L. A. Paul’s strict sense of the term. On Paul’s view, an experience is transformative if it is both epistemically and personally transformative. An experience is epistemically transformative if the only way to know what it is like to have it is to have it yourself. An experience is personally transformative if it changes your point of view, including your core preferences (Paul, 2014).

I present a thought experiment and textual evidence to motivate the claim that Weil’s mystical experiences meet Paul’s conditions for transformative experience. I then propose two epistemological facts that can be revealed by philosophical reflection on mystical experience. First, it is possible to read meaning erroneously in the appearances of things. Second, it is possible to come to hold to the certainty of a conviction for reasons that elude the intellect. My findings suggest that Weil’s late views on philosophy accommodate these two epistemological constraints, thereby demonstrating a possible connection between Weil’s mystical experiences and her mature views on the nature, scope, and proper method of philosophy. However, my preliminary findings also suggest that Weil’s early work on method may have anticipated these epistemological obstacles prior to the onset of her first mystical experience. Thus, further exposition of Weil’s method is needed to support or elucidate the claim (Rozelle-Stone and Davis, 2021) that Weil’s epistemology underwent significant changes because of her mystical experiences.

Carmen Maria Marcous,  a Dissertation submitted to the Department of Philosophy in partial fulfillment of the requirements for the degree of Doctor of Philosophy, Florida State University, College of Arts and Sciences (2022).

Eric Voegelin’s and Simone Weil’s return to Ancient Greece

Thomas Sojer read

Summary: Two enigmatic figures of 20th-century political theory, Eric Voegelin and Simone Weil, stand out with idiosyncratic receptions of ancient Greek texts. Both thinkers diagnosed that, as political agents in late modernity, we have unlearned to read world-making ancient texts and their narratives in their cosmic dimension and thus lost what has rooted European culture and history. Against this backdrop, Voegelin and Weil share ‘antidotal’ practises of combining historically and generically distinct material. These practices aim at fathoming a primordial experience at work in European narratives. With this comparative analysis of Voegelin’s and Weil’s symbolic readings (exemplified in this paper by passages from the Iliad, the History of the Peloponnesian War, and the Symposium), Thomas Sojer presents some considerations how their combinatory imagination of ancient material could supply late modern political agents with a pathos, a meaningful self-world relationship that was thought to have gone missing.

The Growing of Roots in Times of Turmoil and Uncertainty: Simone Weil’s Legacy

Paula Nicole C. Eugenio read

Abstract: This paper aims to provide an answer to the question: how does one attain authenticity through the lens of Simone Weil’s philosophy? It explores the connections among her political, social, and religious ideas, using her notions of affliction through uprootedness and attention to present her philosophy of authentic living. This exposition of Weil’s search for authenticity is an exploration of her social and religious thoughts. This is done through a close reading of her works and current contextualization of themes such as affliction brought about by war and other social ills and how attentive living could help us achieve authenticity. Authenticity is found in her concept of the different needs of the soul, specifically, the need for roots. Since this need for roots does not pertain only to the historical sense but also to the spiritual sense, I try to reinforce the idea that one cannot separate her social thought from that of religion.

Lectio 1 (August 2021): 55-71.

This is an excerpt from Paula Nicole C. Eugenio, “Simone Weil’s Philosophy of Authentic Living” (Master’s Thesis, University of Santo Tomas, Manila, May 2020).