Video Interview: Eric O. Springsted


Join Resistance Recovery founder Piers Kaniuka and author and scholar Eric O. Springsted as they discuss his new book Simone Weil for the 21st Century. Recorded on July 14, 2021. Eric O. Springsted is a long time scholar of the thought of Simone Weil. He is the co-founder of the American Weil Society and served as its president for thirty-three years. After a career as a teacher, scholar, and pastor, he is retired and lives in Santa Fe, New Mexico. He is the author and editor of over a dozen previous books.

Resistance Recovery, July 23, 2021

Related: “A Q&A Interview with Eric Springsted,” Attention. 

Affliction in Simone Weil’s Thought

Mostafa Mousavi Azam, Zahra Qasemzade & Ehsan Momtahan read

The world has always been subject to a destructive evil, and every human being has experienced suffering in some way in his/her life. Therefore, if we do not look at evil with the connivance, we can find that the study of human suffering can constitute a part of the human’s answers about evil. By propounding affliction, Simon Weil not only tries to answer some questions about evil, but also introduces the human to his other dimensions through affliction, as she introduces it as a step towards self-knowledge. For the self-alienated human of the modern world, the answer to causes of affliction is a liberating gift due to his return to his true self, because what truly liberates the human is the understanding of truth, and affliction helps him to achieve it. Therefore, in this article, the issue of affliction in the thought of this French scholar is examined in a descriptive-analytical manner by referring to Simone Weil’s main works and those of her commentators.

Philosophy of Religion, vol. 18, no. 2 (Summer 2021), pp. 175-200.

Attention in Simone Weil’s Thought

Zahra Qasemzadeh, Seyyed Mostafa Mousavi Azam, & Ehsan Momtahen read


Simone Weil has considered attention more than any other philosopher and mystic. Her thoughts on attention are not merely cognitive, scientific, or psychological issues, rather, it has direct and far-reaching effects on education, theology, and even politics. She expresses attention as a way of life, both at individual and socio-political levels. According to Simone Weil, although man does not create or make anything by paying attention to it, attention brings life to what is being attended to. Only that man’s attention to surrounding matters is a life-giving one which is “pure”. Pure attention is free from any attachments and through which man frees himself from imaginary and illusory matters and achieves the truth. What leads a person to pure attention is “to desire without an object”. On the other hand, Simone Weil refers to the suspension of thought as a state of pure attention, which is to endure void and wait.

In Simone Weil’s view, pure attention can be considered as love, because just as attention is consenting for anything other than oneself, so love also requires recognizing reality by turning away from oneself. Simone Weil introduces attention-based ethics, and by turning one’s attention to God, not only she builds her individual ethics, but also her epistemology and socio-political philosophy. And along with divine grace, she considers attention as an antidote that is necessary for man’s salvation.

Philosophy of Religion Research, vol. 19, no. 37, issue 1 (Summer/Autumn 2021), pp. 1-28

Militant Liturgies: Practicing Christianity with Kierkegaard, Bonhoeffer, and Weil

Aaron Simmons read

Traditional philosophy of religion has tended to focus on the doxastic dimension of religious life, which although a vitally important area of research, has often come at the cost of philosophical engagements with religious practice. Focusing particularly on Christian traditions, this essay offers a sustained reflection on one particular model of embodied Christian practice as presented in the work of Søren Kierkegaard. After a discussion of different notions of practice and perfection, the paper turns to Kierkegaard’s conception of the two churches: the Church Triumphant and the Church Militant. Then, in light of Kierkegaard’s defense of the latter and critique of the former, it is shown that Kierkegaard’s specific account gets appropriated and expanded in Dietrich Bonhoeffer’s account of “costly grace” and “religionless Christianity,” and Simone Weil’s conception of “afflicted love.” Ultimately, it is suggested that these three think

Religions, vol.12, no. 5 (May 12, 2021)

Sacrifice as the key of unity in the work of Simone Weil

Alejandra Novoa Echaurren read

The aim of this paper is to show how the work of Simone Weil constitutes a profound search for unity of the real. We propose that this unity is given by a sacramental logic. This means that the relationship which God seeks to establish with His creatures configures the paradigm of every true relationship, which core is given by the sacrifice of the egocentric self. This implies that only a change in society, from a predominant contractual logic —therefore transactional— to a sacramental logic, can constitute the necessary mean —μεταξύ — to a personal encounter with others and with the Creator.

Open Insight, vol XII, no. 25 (May-Aug. 2021),  pp. 33-64