Divine Necessity: Weilian & Platonic Conceptions
in Diogenes Allen and Eric Springsted, Spirit, Nature, and Community: Issues in the Thought of Simone Weil, State University of New York Press, Albany, 1994, chapter 3, pp. 33-52.
Weil & Other Thinkers
“Simone Weil on Religion: A Voegelinian Critique”
Cahiers Simone Weil, vol. XV, no. 3
Audience, intention, and rhetoric in Pascal and Simone Weil
University of Arizona, PhD
“The Religious Basis of Culture: T. S. Eliot and Simone Weil”
Religious Studies, vol. 25, pp. 105-116
Two Paradoxical Saints
New York Times, Sept. 6, 1987, p.82
“Simone Weil and Kierkegaard”
Modern Theology, vol. II, no 1, pp. 21-41
Simone Weil, Leo Strauss, and Paul Ricoeur on the Conflict of Power and Wisdom in Plato’s Republic
M.A., Department of Philosophy, University of Louisville (1982)
“Irving Babbitt and Simone Weil”
Comparative Literature Studies, vol. 15, no. 2, pp. 177-192
“Simone Weil and The Indian Religious Tradition”
This work explicates and analyzes the writings of Simone Weil and their relation to Indian religious tradition. Initially, it examines the extent and nature of her interest in India. It then outlines exactly what she said about Indian religious writings, in particular, the Bhagavad Gita and Upanishads. The bulk of the study analyzes these interpretations as well as her total religious vision in relation to Indian spirituality.
Ph.D. Dissertation, McMaster University (Dec. 1971)
‘Waiting on God’: A Radio Talk on Simone Weil
Excerpt: ” . . . . For Simone Weil the main fact of human life, and the fact which we must not flinch from if we are to find out any truth about it,8 is the fact of affliction. Le Malheur. For her, the centre of Christianity is the passion and the central moment of the passion is the cry of dereliction. The greatness of Christianity, Simone Weil says, lies in its seeking not a supernatural remedy for suffering but a supernatural use for the suffering. Let us see how she conceives this use. Her thought, although we have it in this scattered aphoristic form, is curiously systematic.
Two things strike one immediately about her ‘system’. That it is very austerely dualistic, and that it enunciates with a strange sort of confidence a view of the physical and of the spiritual universe which one might call ‘mechanical.’ The dualism is between La Pesanteur and La Grâce – gravity, this is gravitational force, and grace. All natural phenomena, including psychological phenomena, are subject to ‘gravity’, by which she means that they are subject to ‘natural law’ in the scientific sense. This realm of natural necessity is purposeless; things have causes but not ends. The only sort of finality which we can detect in it is the purposeless finality of the total ordering of natural things. . . . ”
Iris Murdoch Review, (2017), pp. 9-16, preface by Justin Broackes, (BBC broadcast, Oct.18, 1951, 7.40 p.m. on the Third Programme)
Related
— Paul S. Fiddes, Iris Murdoch and the Others: A Writer in Dialogue with Theology, T&T Clark (December 2, 2021) (Chapter 6: “The Void and the Passion: A Dialogue with Simone Weil” & “Coda: With and Beyond Simone Weil: Between Murdoch and Theology”), pp. 155-204.
— Justin Broackes “Iris Murdoch and Simone Weil,” Royal Institute of Philosophy (2018), YouTube.
— Silvia Panizza, “The Importance of Attention in Morality: An Exploration of Iris Murdoch’s Philosophy,” Ph.D. dissertation (2015)
