Recommended

Simone Weil: A Life in Letters

Robert Chenavier & André A. Devaux, editors read

    • Simone Weil: A Life in Letters (Belknap Press / Harvard University Press (Aug. 27, 2024), Robert Chenavier & André A. Devaux, editors, with Nicholas Elliott translator, and Marie-Noël Chenavier-Jullien, Annette Devaux, and Olivier Rey, contributors

“The inspiring letters of philosopher, mystic, and freedom fighter Simone Weil to her family, presented for the first time in English.

Now in the pantheon of great thinkers, Simone Weil (1909–1943) lived largely in the shadows, searching for her spiritual home while bearing witness to the violence that devastated Europe twice in her brief lifetime. The letters she wrote to her parents and brother from childhood onward chart her intellectual range as well as her itinerancy and ever-shifting preoccupations, revealing the singular personality at the heart of her brilliant essays.

The first complete collection of Weil’s missives to her family, A Life in Letters offers new insight into her personal relationships and experiences. The letters abound with vivid illustrations of a life marked by wisdom as much as seeking. The daughter of a bourgeois Parisian Jewish family, Weil was a troublemaking idealist who preferred the company of miners and Russian exiles to that of her peers. An extraordinary scholar of history and politics, she ultimately found a home in Christian mysticism. Weil paired teaching with poetry and even dabbled in mathematics, as evidenced by her correspondence with her brother, André, who won the Kyoto Prize in 1994 for the famed Weil Conjectures.

A Life in Letters depicts Simone Weil’s thought taking shape amid political turmoil, as she describes her participation in the Spanish struggle against fascism and in the transatlantic resistance to the Nazis. An introduction and notes by Robert Chenavier contextualize the letters historically and intellectually, relating Weil’s letters to her general body of writing. This book is an ideal entryway into Weil’s philosophical insights, one for both neophytes and acolytes to treasure.”

“Simone Weil & the Impossible: A Radical View of Religion and Culture”

David Tracy

in David Tracy, Filaments: Theological Profiles, Chicago: University of Chicago Press

My Father André Weil

Sylvie Weil read

Excerpt:

Almost twenty years have passed since my father’s death on August 6th, 1998, yet he still sometimes calls me: “Sylvie, get me out of here, I’m bored.” (The French word he uses is not so polite.)

I am sure that, following Jewish tradition, André was assigned a study companion for all eternity. I had once asked him who this companion would be. “Euler,” he answered, and smiled. So when he calls me to tell me he is bored, I ask: “What about Euler? Is he bored, too?”

Nothing horrified my father more than being bored or wasting time. Every moment needed to be usefully or pleasantly employed. I still have my father’s letters to me when I was a teenager. He recommended extraordinary programs: evenings were given to reading Euripides and Sophocles, Thursdays at the Louvre or the Comédie Française, Sunday afternoons at the Salle Pleyel to hear Beethoven…. The idealism of these letters makes me smile, but reactivates the terrible guilt I felt because, at fifteen, I just wanted to have a good time.

Communication, vol. 65, no. 1, Jan. 2018, pp. 54-57

“The Concept of Reading and the ‘Book of Nature’”

Stone & Stone

in Richard H. Bell, ed., Simone Weil’s Philosophy of Culture: Readings Toward Divine Humanity, New York: Cambridge University Press, pp. 93-115

The mysticism of the ordeal of the absence of God in the context of the Second World War. The case of Simone Weil and Etty Hillesum

Pierre Gillouard read

Based on the study of the writings of Simone Weil and Etty Hillesum during the Second World War, this article intends to identify the characteristics of an unprecedented moment in the history of mysticism where the experience of God’s presence is irreducibly associated with the ordeal of his absence in the events of this world. If this link between the experience of absence and that of presence echoes the classic image of John of the Cross’s “dark night”, its conceptualisation in both Simone Weil and Etty Hillesum reveals two emerging features that break with the earlier mystical tradition. On the one hand, the ordeal of absence is no longer experienced as a purifying punishment inflicted by God himself, but rather as the ordeal of contemporary reality where God is recognised as the Absent One “par excellence”. On the other hand, the experience of presence does not put an end to that of absence, so that one can speak of the concomitance of the absence and the presence of God in the mystical experience of the 20th century.

Dans Études théologiques et religieuses 2022/1 (Tome 97), pages 49 à 65

 

The Revenge of Maurras

Nathan Pinkoski read

Review of: L’avenir de l’intelligence et autres textes, by Charles Maurras, edited by Martin Motte // 1,280 pages, €32,00

* * * *

 Every year, France’s Ministry of Culture publishes an official volume to commemorate major anniversaries in French history, covering past events as well as the lives of prominent personalities. Assembled by a team of historians and approved by the Ministry, the list mixes victories and failures, the honored and the notorious—judging events and personalities strictly on the basis of their historical significance. In 2018, the judges placed Charles Maurras on the list, noting the 150th anniversary of his birth. Protests ensued. The judges insisted that commemoration is not the same as celebration, to no avail. Bowing to pressure, the Minister of Culture recalled and re-edited the volume. Maurras’s name was effaced from the official history.

The same year saw the release of a new anthology of Maurras, the first edition of his works to be arranged and published since 2002. It, too, caused a scandal. Reviewers deplored “the return of a fascist icon.”

Publishing an anthology of ­Maurras is an offense against the postwar consensus and the “official history” of the twentieth century. Yet the case for studying Maurras is hard to deny. He was historically significant. As a political journalist, essayist, and poet, writing for more than six decades, he reached a wide audience and maintained enormous influence. Charles Péguy, Marcel Proust, and André Malraux all praised his talent. Those who acknowledged their intellectual debt to Maurras include philosophers Louis Althusser, Pierre Boutang, Jacques Lacan, Jacques Maritain, and Gustave Thibon, and novelists Georges Bernanos, Michel Déon, Jacques Laurent, and Roger Nimier. French president Georges Pompidou, the pragmatic conservative of the 1970s, praised Maurras as a prophet of the modern world. T. S. Eliot, who read Maurras for years, said that Maurras had helped him toward Christianity. Maurras was, for Eliot, “a sort of Virgil who led us to the gates of the temple.”

. . . .

“The Revenge of Maurras,” First Things (Nov. 2019)