Simone Weil (French pronunciation: [simɔn vɛj]; 3 February 1909 in Paris, France – 24 August 1943 in Ashford, Kent, England) was a French philosopher, Christian mystic, and social activist.

Weil's whole life was marked by an exceptional compassion for the suffering of others; at the age of five, she refused to eat sugar after she heard that soldiers fighting WWI had to go without. She died from malnutrition during WWII after refusing to eat more than the minimal rations she believed were available to soldiers at the time. After completing her education Weil became a professor. She taught intermittently throughout the 1930s - she took several breaks due to poor health and to devote herself to political activism. Weil was politically active from early childhood: her activism included helping unions to organise and work together collaboratively, involvement with Marxists and Anarchists, fighting in the Spanish Civil War, and spending more than a year working as a labourer so she could better understand the working class. She sometimes gave away almost her entire income and lived in the most frugal of circumstances, though she did occasionally allow herself foreign holidays.

Unusually among twentieth century left-leaning intellectuals, she became more religious and inclined towards mysticism as her life progressed. Weil wrote throughout her life, though most of her writings did not attract much attention until after her death. She was later to become the subject of extensive scholarship across a wide range of fields: ^[1] a meta study from the University of Calgary found that between 1995 and 2012, over 2500 new scholarly works had been published about her. ^[2] While sometimes described as odd, humourless and irritating, she inspired great affection in many of those who knew her. Albert Camus described her as "the only great spirit of our times". ^[3]

Biography[link]

Weil was born in Paris to Alsatian agnostic Jewish parents who fled the annexation of Alsace-Lorraine to Germany. She grew up in comfortable circumstances; her father was a doctor. Her only sibling was André Weil, who would go on to become a great mathematician of the 20th century. She suffered throughout her life from severe headaches, sinusitis, and poor physical coordination, and spared no scrutiny to these in her philosophical writings. Her brilliance, ascetic lifestyle, introversion, and eccentricity limited her ability to mix with others, but not to teach and participate in political movements of her time. She wrote extensively with both insight and breadth about political movements of which she was a part and later about spiritual mysticism. Weil biographer Gabriella Fiori writes that Weil was "a moral genius in the orbit of ethics, a genius of immense revolutionary range."^[4] In 1951 Albert Camus wrote that she was "the only great spirit of our times." ^[3]

Intellectual life[link]

Weil was a precocious student, proficient in Ancient Greek by the age of 12. She later learned Sanskrit after reading the Bhagavad Gita. Like the Renaissance thinker, Pico della Mirandola, her interests in other religions were universalist, and she attempted to understand each religious tradition as expressive of transcendent wisdom.

In her teens she studied at the Lycée Henri IV under the tutelage of her admired teacher Émile Chartier, more commonly known as "Alain".^[5] In 1928, Weil finished first in the entrance examination for the École Normale Supérieure; Simone de Beauvoir, her more long-lived and famous peer, finished second.^[6] During these years Weil attracted much attention with her radical opinions. She was called the "Red virgin",^[7] and even "The Martian" by her admired mentor.^[8]

At the École Normale Supérieure she studied philosophy, receiving her Agrégation diploma in 1931.^[9] Weil taught philosophy at a secondary school for girls in Le Puy and teaching was her primary employment during her short life.

Weil's most famous works were published posthumously.

Political activism[link]

Weil often became involved in political action out of sympathy with the working class. In 1915, when she was only six years old, she refused sugar in solidarity with the troops entrenched along the Western Front. In 1919, at 10 years of age, she declared herself a Bolshevik. In her late teens, she became involved in the workers' movement. She wrote political tracts, marched in demonstrations, and advocated workers' rights. At this time, she was a Marxist, pacifist, and trade unionist. While teaching in Le Puy, she became involved in local political activity, supporting the unemployed and striking workers despite criticism by some. She also wrote about social and economic issues, including Oppression and Liberty and numerous short articles for trade union journals. This work criticised popular Marxist thought, and gave a pessimistic account of the limits of both capitalism and socialism.

She participated in the French general strike of 1933, called to protest against unemployment and wage cuts. The following year she took a 12-month leave of absence from her teaching position to work incognito as a labourer in two factories, one owned by Renault, believing that this experience would allow her to connect with the working class. Her poor health and inadequate physical strength forced her to quit after some months. In 1935 she resumed teaching, and donated most of her income to political causes and charitable endeavours.

In 1936, despite her professed pacifism, she fought in the Spanish Civil War on the Republican side. She identified herself as an anarchist^[10] and joined the Sébastien Faure Century, the French-speaking section of the anarchist militia. However, her clumsiness repeatedly put her comrades at risk. After burning herself over a cooking fire, she left Spain to recuperate in Assisi. She continued to write essays on labour and management, and war and peace.

Encounter with mysticism[link]

The Basilica of Santa Maria degli Angeli in Assisi where Simone had one of three spiritual "encounters that really counted," leading to her conversion to Christianity.^[11]

Weil was born into a secular household and raised in "complete agnosticism".^[12][13] As a teenager she considered the existence of God for herself and decided nothing could be known either way. In her Spiritual Autobiography however Weil records that she always had a Christian outlook, taking to heart the idea of loving one's neighbour from her earliest childhood. Weil became attracted to the Christian faith from 1935, the first of three pivotal experiences for her being when she was moved by the beauty of villagers singing hymns during an outdoor service that she stumbled across during a holiday to Portugal.^[14][15]

While in Assisi in the spring of 1937, she experienced a religious ecstasy in the Basilica of Santa Maria degli Angeli—the same church in which Saint Francis of Assisi had prayed. She was led to pray for the first time in her life as Cunningham (2004: p. 118) relates:

Below the town is the beautiful church and convent of San Damiano where Saint Clare once lived. Near that spot is the place purported to be where Saint Francis composed the larger part of his "Canticle of Brother Sun." Below the town in the valley is the ugliest church in the entire environs: the massive baroque basilica of Saint Mary of the Angels, finished in the seventeenth century and rebuilt in the nineteenth century, which houses a rare treasure: a tiny Romanesque chapel that stood in the days of Saint Francis—the "Little Portion" where he would gather his brethren. It was in that tiny chapel that the great mystic Simone Weil first felt compelled to kneel down and pray.^[16]

She had another, more powerful, revelation a year later while reciting George Herbert's poem Love III, after which "Christ himself came down and took possession of me"^[17] and, from 1938 on, her writings became more mystical and spiritual, while retaining their focus on social and political issues. She was attracted to Roman Catholicism, but declined to be baptized; preferring to remain outside due to "the love of those things that are outside Christianity".^[18][19][20] During World War II, she lived for a time in Marseille, receiving spiritual direction from a Dominican friar. Around this time she met the French Catholic author Gustave Thibon, who later edited some of her work.

Weil did not limit her curiosity to Christianity. She was keenly interested in other religious traditions—especially the Greek and Egyptian mysteries, Hinduism (especially the Upanishads and the Bhagavad Gita), and Mahayana Buddhism. She believed that all these and other traditions contained elements of genuine revelation,^[21] writing that:

Greece, Egypt, ancient India, the beauty of the world, the pure and authentic reflection of this beauty in art and science..these things have done as much as the visibly Christian ones to deliver me into Christ's hands as his captive. I think I might even say more.^[22]

She was, nevertheless, opposed to religious syncretism, claiming that it effaced the particularity of the individual traditions:

Each religion is alone true, that is to say, that at the moment we are thinking of it we must bring as much attention to bear on it as if there were nothing else ... A "synthesis" of religion implies a lower quality of attention.^[23]

Last years[link]

In 1942, she travelled to the United States with her family. Weil lived briefly in the Harlem neighborhood of New York City. She is remembered to have attended daily Mass at Corpus Christi Church there, where the Columbia student and future Trappist monk Thomas Merton was later to be received into the Roman Catholic Church. Long believed not to have sought baptism, there is now evidence, including a claim from a priest who knew her, that she was baptized shortly before her death. After New York, she went to London, where she joined the French Resistance. The punishing work regime she assumed soon took a heavy toll; in 1943 she was diagnosed with tuberculosis and instructed to rest and eat well. However, she refused special treatment because of her long-standing political idealism and activism and her detachment from material things. Instead, she limited her food intake to what she believed residents of the parts of France occupied by the Germans ate. She most likely ate even less, as she refused food on most occasions.^{[citation needed]} Her condition quickly deteriorated, and she was moved to a sanatorium in Ashford, Kent, England.

After a lifetime of battling illness and frailty, Weil died in August 1943 from cardiac failure at the age of 34. The coroner's report said that "the deceased did kill and slay herself by refusing to eat whilst the balance of her mind was disturbed."^[24]

To this day, the cause of her death remains a subject of debate for many. Some claim that her refusal to eat came from her desire to express some form of solidarity toward the victims of the war. Others think that Weil's self-starvation occurred after her study of Schopenhauer^[25] (in his chapters on Christian saintly asceticism and salvation, he had described self-starvation as a preferred method of self-denial). However, Simone Pétrement,^[26] one of Weil's first and most significant biographers, considers that the coroner's report was simply mistaken. Basing herself on letters written by the personnel of the sanatorium at which Simone Weil was treated, Pétrement affirms that Weil asked for food on different occasions while she was hospitalized and even ate a little bit a few days before her death; according to her, it is in fact Weil's poor health condition that eventually made her unable to eat.

Weil's first English biographer, Richard Rees offers several possible explanations for her death, citing her compassion for the suffering of her countrymen in occupied France and her love for and close imitation of Christ. Rees sums up by saying: "As for her death, whatever explanation one may give of it will amount in the end to saying that she died of love."^[27]

Philosophy[link]

This article is written like a personal reflection or essay rather than an encyclopedic description of the subject. Please help improve it by rewriting it in an encyclopedic style. (December 2007)

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Weil's philosophy contained elements of both spirituality and politics; she had both an intensely personal spiritual drive, and a social philosophy that emphasized the relationships between individuals and groups. This intersection of thought developed in her an interest in healing social rifts of the proletariat and providing for the physical and psychological needs of humanity.

[edit] Lectures on Philosophy

Lectures on Philosophy is a compilation of the lectures that Weil composed for her lycée students. Focussing on the materialist philosophical project, she deals with truth not logically or scientifically but psychologically or phenomenologically. Here she discusses the conditions necessary for an experience of truth to emerge for the human subject, or for an object or concept to emerge as real within human experience.^{[citation needed]}

However, she does not advocate a general theory of human "truth-production", justified by empirical observation.^[28] As distinguished from the writings of William James, the Lectures describe the problem of truth as deeply personal, to be approached through introspection. Weil combines her background with idealist philosophy with an appreciation of the limits of foundationalism and produced writings such as the following:

Any proof of the syllogism would be absurd. The syllogism is, to put it briefly, nothing but a rule of language to avoid contradiction: at bottom the principle of non-contradiction is a principle of grammar.

— Simone Weil , LP, p. 78

and

We are forced to accept the postulates and axioms precisely because we are unable to give an account of them. What one can do is try to explain why they seem obvious to us.

— Simone Weil ,^{[verification needed]}

and

One can never really give a proof of the reality of anything; reality is not something open to proof, it is something established. It is established just because proof is not enough. It is this characteristic of language, at once indispensable and inadequate, which shows the reality of the external world. Most people hardly ever realize this, because it is rare that the very same man thinks and puts his thought into action ...

— Simone Weil , LP, p. 72–3

The Lectures go on to explore further the disjunction between planning and execution, which is brought about by the division of labor between designer (e.g., architect) and worker (e.g., bricklayer)—a division that leads to many societal difficulties and draws on Weil's encounters with the philosophy of Marx.^{[original research?]}

Putting thought into action is further described in this way:

What marks off the "self" is method; it has no other source than ourselves: it is when we really employ method that we really begin to exist. As long as one employs method only on symbols one remains within the limits of a sort of game. In action that has method about it, we ourselves act, since it is we ourselves who found the method; we really act because what is unforeseen presents itself to us.

—Simone Weil , ibid.

For Weil, both self and world are constituted only through informed action upon the world.

Theology[link]

[edit] Mysticism in Gravity and Grace

While Gravity and Grace is one of the books most associated with Simone Weil, the work was not one she wrote to be published as a book. Rather, the work consists of various passages selected from Weil's notebooks and arranged topically by Gustave Thibon, who knew and befriended her. Weil had in fact given some of her notebooks, written before May 1942, to Thibon, but not with any idea or request to publish them. Hence, the resulting work, in its selections, organization and editing, is much influenced by Mr. Thibon, a devoted Catholic. (See Thibon's Introduction to Gravity and Grace (Routledge & Kegan Paul, 1952))

T. S. Eliot's preface to The Need for Roots suggests that Simone Weil might be regarded as a modern-day Marcionite,^[29] due to her virtually wholesale rejection of the Old Testament and her overall distaste for the Judaism that was technically hers by birth;^[who?] others have identified her as a gnostic for similar reasons, as well as for her mystical theologization of geometry and Platonist philosophy.^[who?] However, it has been pointed out^[who?] that this analysis falls apart when it comes to the creation of the world, for Weil does not regard the world as a debased creation of a demiurge, but as a direct expression of God's love—despite the fact that she also recognizes it as a place of evil, affliction, and the brutal mixture of chance and necessity. This juxtaposition leads her to produce an unusual form of Christian theodicy.

It is difficult to speak conclusively of Weil's theology, since it exists only in the form of scattered aphorisms in her notebooks, and in a handful of letters. Neither of these formats provides a very direct path to understanding or evaluating her beliefs, nevertheless, it is possible to make certain generalizations.^{[original research?]}

Absence[link]

Absence is the key image for her metaphysics, cosmology, cosmogeny, and theodicy. She believed that God created by an act of self-delimitation—in other words, because God is conceived as a kind of utter fullness, a perfect being, no creature could exist except where God was not. Thus creation occurred only when God withdrew in part.

This is, for Weil, an original kenosis (emptiness) preceding the corrective kenosis of Christ's incarnation (cf. Athanasius). We are thus born in a sort of damned position not owing to original sin as such, but because to be created at all we had to be precisely what God is not, i.e., we had to be the opposite of what is holy.

This notion of creation is a cornerstone of her theodicy, for if creation is conceived this way (as necessarily containing evil within itself), then there is no problem of the entrance of evil into a perfect world. Nor does this constitute a delimitation of God's omnipotence, if it is not that God could not create a perfect world, but that the act which we refer towards by saying "create" in its very essence implies the impossibility of perfection.

However, this notion of the necessity of evil does not mean that we are simply, originally, and continually doomed; on the contrary, Weil tells us that "Evil is the form which God's mercy takes in this world."^[30] Weil believed that evil, and its consequence, affliction, served the role of driving us out of ourselves and towards God—"The extreme affliction which overtakes human beings does not create human misery, it merely reveals it."^[31]

More specifically, affliction drives us to what Weil referred to as "decreation"—which is not death, but rather closer to "extinction" (nirvana) in the Buddhist tradition—the willed dissolution of the subjective ego in attaining realization of the true nature of the universe.^{[verification needed]}

Affliction[link]

Weil's concept of affliction ("malheur") goes beyond simple suffering, though it certainly includes it. Only some souls are capable of truly experiencing affliction; these are precisely those souls which are least deserving of it—that are most prone or open to spiritual realization. Affliction is a sort of suffering plus, which transcends both body and mind; such physical and mental anguish scourges the very soul.

War and oppression were the most intense cases of affliction within her reach; to experience it she turned to the life of a factory worker, while to understand it she turned to Homer's Iliad. (Her essay The Iliad or the Poem of Force, first translated by Mary McCarthy, is a piece of Homeric literary criticism.) Affliction was associated both with necessity and with chance—it was fraught with necessity because it was hard-wired into existence itself, and thus imposed itself upon the sufferer with the full force of the inescapable, but it was also subject to chance inasmuch as chance, too, is an inescapable part of the nature of existence. The element of chance was essential to the unjust character of affliction; in other words, my affliction should not usually—let alone always—follow from my sin, as per traditional Christian theodicy, but should be visited upon me for no special reason.

The man who has known pure joy, if only for a moment ... is the only man for whom affliction is something devastating. At the same time he is the only man who has not deserved the punishment. But, after all, for him it is no punishment; it is God holding his hand and pressing rather hard. For, if he remains constant, what he will discover buried deep under the sound of his own lamentations is the pearl of the silence of God.

— Simone Weil , Gravity and Grace

Metaxu: "Every separation is a link"[link]

The concept of metaxy, which Weil borrowed from Plato, is that which both separates and connects (e.g., as a wall separates two prisoners but can be used to tap messages). This idea of connecting distance was of the first importance for Weil's understanding of the created realm. The world as a whole, along with any of its components, including our physical bodies, are to be regarded as serving the same function for us in relation to God that a blind man's stick serves for him in relation to the world about him. They do not afford direct insight, but can be used experimentally to bring the mind into practical contact with reality. This metaphor allows any absence to be interpreted as a presence, and is a further component in Weil's theodicy.

Beauty[link]

For Weil, "The beautiful is the experimental proof that the incarnation is possible." The beauty which is inherent in the form of the world (this inherency is proven, for her, in geometry, and expressed in all good art) is the proof that the world points to something beyond itself; it establishes the essentially telic character of all that exists. Her concept of beauty extends throughout the universe: "... we must have faith that the universe is beautiful on all levels. . . and that it has a fullness of beauty in relation to the bodily and psychic structure of each of the thinking beings that actually do exist and of all those that are possible. It is this very agreement of an infinity of perfect beauties that gives a transcendent character to the beauty of the world. . . He (Christ) is really present in the universal beauty. The love of this beauty proceeds from God dwelling in our souls and goes out to God present in the universe."^[32]

Beauty also served a soteriological function for Weil: "Beauty captivates the flesh in order to obtain permission to pass right to the soul." It constitutes, then, another way in which the divine reality behind the world invades our lives. Where affliction conquers us with brute force, beauty sneaks in and topples the empire of the self from within.

Works[link]

"In the decades since her death, her writings have been assembled, annotated, criticized, discussed, disputed, and praised. Along with some twenty volumes of her works, publishers have issued more than thirty biographies, including Simone Weil: A Modern Pilgrimage by Robert Coles, Harvard's Pulitzer-winning professor, who calls Weil 'a giant of reflection.'"^[33]

[edit] The Need for Roots

Written during World War II, Simone Weil’s book The Need for Roots was written right before her death. She was in London working for the French Resistance and trying to convince the leader of the French Resistance, Charles de Gaulle, to form a contingent of nurses that would serve at the front lines.

The Need for Roots has an ambitious plan. It sets out to address the past and to set out a road map for the future of France after World War II. She painstakingly analyzes the spiritual and ethical milieu that led up to France’s defeat by the German army, and then addresses these issues with the prospect of eventual French victory.

Bibliography[link]

Primary sources[link]

Works in French[link]

• Simone Weil, Œuvres complètes. (Paris: Gallimard, 1989–2006, 6 vols.)
• La Pesanteur et la grâce (1947)
• L'Enracinement (1949)
• Attente de Dieu (1950)
• Lettre à un religieux (1951)
• Les Intuitions pré-chrétiennes (Paris: Les Editions de la Colombe, 1951)
• La Source grecque (Paris: Gallimard, 1952)
• Oppression et liberté (1955)
• Note sur la suppression générale des partis politiques (Paris: Climats, 2006)

Works in English translation[link]

• Formative Writings: 1929–1941. (1987). Dorothy Tuck McFarland & Wilhelmina Van Ness, eds. University of Massachusetts Press.
• The Iliad or the Poem of Force. Pendle Hill Pamphlet. Mary McCarthy trans.
• Intimations of Christianity Among the Greeks. Routledge Kegan Paul, 1957. Elisabeth Chas Geissbuhler trans.
• Letter to a Priest. G. P. Putnam's Sons, 1954.
• The Need for Roots. Routledge Kegan Paul, 1952. Arthur Wills trans., preface by T.S. Eliot
• Gravity and Grace. Routledge & Kegan Paul, 1952. [Routledge Classics 2002.ISBN 0415290015. ISBN 978-0-415-29001-2]
• The Notebooks of Simone Weil (1984) Routledge paperback: ISBN 0-7100-8522-2, 2004 hardcover: ISBN 0-415-32771-7
• On Science, Necessity, & The Love of God. London: Oxford University Press, 1968. Richard Rees trans.
• Oppression and Liberty. Routledge Kegan Paul, 1958.
• Simone Weil's The Iliad or Poem of Force: A Critical Edition. James P. Holoka, ed. & trans. Peter Lang, 2005.
• Simone Weil: An Anthology. Sian Miles, editor. Virago Press, 1986.
• Simone Weil: First and Last Notebooks. London: Oxford University Press, 1970. Richard Rees trans.
• Simone Weil: Lectures on Philosophy. Cambridge University Press, 1959. Intro. by Peter Winch, trans. by Hugh Price.
• The Simone Weil Reader: A Legendary Spiritual Odyssey of Our Time. George A. Panichas, editor. David McKay Co., 1981.
• Simone Weil—Selected Essays: 1934–1943. London: Oxford University Press, 1962. Richard Rees trans.
• Simone Weil: Seventy Letters. London: Oxford University Press, 1965. Richard Rees trans.
• Two Moral Essays by Simone Weil—Draft for a Statement of Human Obligations & Human Personality. Ronald Hathaway, ed. Pendle Hill Pamphlet. Richard Rhees trans.
• Waiting on God. Routledge Kegan Paul, 1951. Emma Craufurd trans.
• Waiting For God. Harper Torchbooks, 1973. Emma Craufurd, trans., with an introduction by Leslie A. Fiedler. ISBN 06-131903-1.

Works in Arabic translation[link]

• Mukhtarat of Simone Weil (Simone Weil, Anthology), Maaber Publisher, Damascus, 2009, translated by Mohamed Ali Abdel Jalil;

• Al Tajazzur (The Need for Roots or L'Enracinement), Maaber Publisher, Damascus, 2010, translated by Mohamed Ali Abdel Jalil;

Secondary sources[link]

• Bell, Richard H. (1998) Simone Weil. Rowman & Littlefield Publishers.
• -----, editor. (1993) Simone Weil's Philosophy of Culture: Readings Toward a Divine Humanity. Cambridge University Press. ISBN 0-521-43263-4
• Davies, Grahame (2007) Everything Must Change. Seren. ISBN 97818541145518
• Dietz, Mary. (1988). Between the Human and the Divine: The Political Thought of Simone Weil.Rowman & Littlefield Publishers.
• Doering, E. Jane, ed. (2004) The Christian Platonism Of Simone Weil. University of Notre Dame Press.
• Morgan, Vance G. (2005) Weaving the World: Simone Weil on Science, Mathematics, and Love. University of Notre Dame Press. ISBN 0-268-03486-9
• Plant, Stephen (2007) Simone Weil: a Brief Introduction, Orbis, ISBN 978-1-57075-753-2
• -----, (2007) The SPCK Introduction to Simone Weil, SPCK, ISBN 978-0-281-05938-6
• Radzins, Inese Astra (2006) Thinking Nothing: Simone Weil's Cosmology. ProQuest/UMI.
• Rhees, Rush (2000) Discussions of Simone Weil. State University of New York Press.
• Veto, Miklos (1994) The Religious Metaphysics of Simone Weil, Joan Dargan, trans. State University of New York Press.
• Winch, Peter (1989) Simone Weil: 'The Just Balance' . Cambridge University Press.
• Athanasios Moulakis (1998) Simone Weil and the Politics of Self-Denial. Translated from the German by Ruth Hein Publisher: University of Missouri Press Pub. ISBN 978-0-8262-1162-0 ^[34]

Biographies[link]

• Cabaud, Jacques. (1964). Simone Weil. Channel Press.
• Robert Coles (1989) Simone Weil: A Modern Pilgrimage. Addison-Wesley. ISBN-X. 2001 ed., Skylight Paths Publishing.
• Fiori, Gabriella (1989) Simone Weil: An Intellectual Biography. translated by Joseph R. Berrigan. University of Georgia Press. ISBN 0-8203-1102-2
• -----, (1991) Simone Weil. Una donna assoluta, La Tartaruga; Saggistica. ISBN 88-7738-075-6
• -----, (1993) Simone Weil. Une Femme Absolue Diffuseur-SODIS. ISBN 2-86645-148-1
• Finch, Henry Leroy (1999) Simone Weil and the Intellect of Grace. Continuum International Publishing.
• Gray, Francine Du Plessix (2001) Simone Weil. Viking Press.
• McLellan, David (1990) Utopian Pessimist: The Life and Thought of Simone Weil. New York: Poseidon Press. ISBN-X
• Nevin, Thomas R. (1991). Simone Weil: Portrait of a Self-Exiled Jew. Chapel Hill.
• Perrin, J.B. & Thibon, G. (1953). Simone Weil as We Knew Her. Routledge & Kegan Paul.
• Petrement, Simone (1976) Simone Weil: A Life. New York: Schocken Books. 1988 edition.
• Rexroth, Kenneth (1957) Simone Weil http://www.bopsecrets.org/rexroth/essays/simone-weil.htm
• Terry, Megan (1973). Approaching Simone: A Play. The Feminist Press.
• White, George A., editor (1981). Simone Weil: Interpretations of a Life. University of Massachusetts Press.
• Winch, Peter (1989) Simone Weil, the Just Balance. Cambridge
• Simone Weil: A Saint for Our Time? Magazine article by Jillian Becker; The New Criterion, Vol. 20, March 2002.

Audio recordings[link]

• Cayley, David (2002). Enlightened by Love: The Thought of Simone Weil. CBC Audio

See also[link]

	Anarchism portal
	Christianity portal

• List of Christian mystics
• Edith Stein
• Dietrich Bonhoeffer

Wikiquote has a collection of quotations related to: Simone Weil

References[link]

External links[link]

This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (May 2010)

Wikiquote has a collection of quotations related to: Simone Weil

Historical Notes[link]

• O'Connor, John J.; Robertson, Edmund F., "Weil family", MacTutor History of Mathematics archive, University of St Andrews, http://www-history.mcs.st-andrews.ac.uk/HistTopics/Weil_family.html .

Books online[link]

• Simone Weil, Thomas Stearns Eliot, A.F. Wills (1978). The Need for Roots. Routledge. ISBN 0-7100-8854-X. http://books.google.com/books?id=Wn09AAAAIAAJ&printsec=frontcover&dq=simone+weil&ei=qnqMSO6VKYiQjgGE6JDTBQ&sig=ACfU3U3gOt18TyhlIOfmLCY09XYjsThb9w.  (via Google Books)
• Simone Weil, Leslie A. Fielder (1953). Waiting For God. Capricorn Books. http://www.archive.org/details/waitingforgod013456mbp.  (Internet Archive)

Websites devoted to Weil[link]

• American Weil Society and 2009 Colloquy—Website for 2009 Colloquy at Southern Illinois University Edwardsville
• Welcome to the Simone Weil home page NEWS at www.rivertext.com—An unofficial page dedicated to Simone Weil
• Letter of Simone Weil to Déodat Roché (not translated to English)
• Simone Weil’s texts (Catalan translation)
• Center for Global Justice, Simone Weil on Labor
• simoneweil.net biographical notes, photos & bilingual quotes that illustrate key concepts, including force, necessity, attention and "le malheur"
• Works by Simone Weil (public domain in Canada)
• An Encounter with Simone Weil—Documentary on Weil by Julia Haslett, premiered in Amsterdam in November 2010

Joë Bousquet (Narbonne, March 19, 1897 - Carcassonne, September 28, 1950) was a French poet.

Wounded on May 27, 1918 at Vailly near the Aisne battlelines at the end of the First World War, he was paralysed for the rest of his life, and lived a life largely bedridden, surrounded by his books. His physical incapacity and constant pain (for which he took opium) caused a retreat from the world, but also became the starting point for an extensive body of poetry and writing. He contributed poetry to the Carcassonne poetic review Cahiers du Sud, and carried on a correspondence with many writers and friends, including Louis Aragon, André Gide, Paul Éluard, Max Ernst, and Simone Weil. His home in Carcassonne, France is now a museum in his memory.

Bousquet became friends with the surrealists, and his poetry is often associated with them. He also purchased paintings by Salvador Dalí, Max Ernst, Jean Fautrier, Wols, André Masson and Hans Bellmer, and was modeled by René Iché and painted by Jean Dubuffet.

His work was admired by many famous French writers of the 20th century, including René Char, Louis Aragon, André Breton, Gide, Valéry, and, most notably, Gilles Deleuze.

Poetry[link]

• Le Mal d'enfance, (Denoël, 1939), illustred by René Iché
• Traduit du silence, (Gallimard, 1941)
• Le Meneur de lune, (1946)
• La Connaissance du soir, (Éditions du Raisin, 1946)

References[link]

This article is based in part on the article Joë Bousquet from the French Wikipedia, retrieved on September 30, 2006.

External links[link]

• Painting of Joë Bousquet in bed, painting by Jean Dubuffet, 1947.
• Joë Bousquet (in French)
• Joë Bousquet (in French)
• Joë Bousquet (in French)
• Joë Bousquet (in French)

Martin Luther
Luther in 1533 by Lucas Cranach the Elder
Born	(1483-11-10)10 November 1483 Eisleben, Saxony, Holy Roman Empire
Died	18 February 1546(1546-02-18) (aged 62) Eisleben, Saxony, Holy Roman Empire
Occupation	Monk, Priest, Theologian
Notable works	The Ninety-Five Theses, Luther's Large Catechism, Luther's Small Catechism, On the Freedom of a Christian
Spouse	Katharina von Bora
Children	Hans (Johannes), Elisabeth, Magdalena, Martin, Paul, Margarethe
Influences	Paul the Apostle, Augustine of Hippo
Influenced	Philipp Melanchthon, Lutheranism, John Calvin, Karl Barth
Signature

 Martin Luther (help·info) (10 November 1483 – 18 February 1546) was a German monk, priest, professor of theology and iconic figure of the Protestant Reformation.^[1] He strongly disputed the claim that freedom from God's punishment for sin could be purchased with money. He confronted indulgence salesman Johann Tetzel with his Ninety-Five Theses in 1517. His refusal to retract all of his writings at the demand of Pope Leo X in 1520 and the Holy Roman Emperor Charles V at the Diet of Worms in 1521 resulted in his excommunication by the pope and condemnation as an outlaw by the Emperor.

Luther taught that salvation is not earned by good deeds but received only as a free gift of God's grace through faith in Jesus Christ as redeemer from sin. His theology challenged the authority of the Pope of the Roman Catholic Church by teaching that the Bible is the only source of divinely revealed knowledge^[2] and opposed sacerdotalism by considering all baptized Christians to be a holy priesthood.^[3] Those who identify with Luther's teachings are called Lutherans.

His translation of the Bible into the vernacular (instead of Latin) made it more accessible, causing a tremendous impact on the church and on German culture. It fostered the development of a standard version of the German language, added several principles to the art of translation,^[4] and influenced the translation into English of the King James Bible.^[5] His hymns influenced the development of singing in churches.^[6] His marriage to Katharina von Bora set a model for the practice of clerical marriage, allowing Protestant priests to marry.^[7]

In his later years, while suffering from several illnesses and deteriorating health, Luther became increasingly antisemitic, writing that Jewish homes should be destroyed, their synagogues burned, money confiscated and liberty curtailed. These statements have contributed to his controversial status.^[8]

Early life[link]

Birth and education[link]

Portraits of Hans and Margarethe Luther by Lucas Cranach the Elder, 1527

Martin Luther was born to Hans Luder (or Ludher, later Luther)^[9] and his wife Margarethe (née Lindemann) on 10 November 1483 in Eisleben, Germany, then part of the Holy Roman Empire. He was baptized as a Catholic the next morning on the feast day of St. Martin of Tours. His family moved to Mansfeld in 1484, where his father was a leaseholder of copper mines and smelters^[10] and served as one of four citizen representatives on the local council.^[9] The religious scholar Martin Marty describes Luther's mother as a hard-working woman of "trading-class stock and middling means" and notes that Luther's enemies would later wrongly describe her as a whore and bath attendant.^[9] He had several brothers and sisters, and is known to have been close to one of them, Jacob.^[11] Hans Luther was ambitious for himself and his family, and he was determined to see Martin, his eldest son, become a lawyer. He sent Martin to Latin schools in Mansfeld, then Magdeburg in 1497, where he attended a school operated by a lay group called the Brethren of the Common Life, and Eisenach in 1498.^[12] The three schools focused on the so-called "trivium": grammar, rhetoric, and logic. Luther later compared his education there to purgatory and hell.^[13]