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Journal articles on the topic 'Simone Weil'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Mounce, H. O. "Simone Weil." International Philosophical Quarterly 39, no. 3 (1999): 368–69. http://dx.doi.org/10.5840/ipq199939341.

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2

Laverty, Megan. "Simone Weil." Philosophers' Magazine, no. 35 (2006): 80–81. http://dx.doi.org/10.5840/tpm20063555.

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3

Serrato, Andreia. "SIMONE WEIL." Síntese: Revista de Filosofia 49, no. 153 (2022): 113. http://dx.doi.org/10.20911/21769389v49n153p113/2022.

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Repensar a condição humana, mais especificamente o trabalho humano, perpassou a vida e a obra de Simone Weil, grande intelectual francesa do séc. XX. Momento importante, no séc. XXI para retomar o que Albert Camus afirmou em 1949, após a Segunda Guerra: “Parece-me impossível imaginar um renascer para a Europa que não tenha em conta as exigências definidas por Simone Weil”. O objetivo da pesquisa é apresentar a compreensão de Simone Weil sobre a “mística do trabalho” e identificar elementos que contribuam para a reflexão sobre a condição do trabalho na atualidade. Para o desenvolvimento deste e

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4

Chenavier, Robert. "Simone Weil." Revue d'éthique et de théologie morale 244, no. 2 (2007): 31. http://dx.doi.org/10.3917/retm.244.0031.

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5

Meaney, M. C. "Simone Weil." French Studies 66, no. 3 (2012): 419–20. http://dx.doi.org/10.1093/fs/kns115.

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6

Allen, Diogenes. "Simone Weil." Teaching Philosophy 13, no. 3 (1990): 310–14. http://dx.doi.org/10.5840/teachphil199013354.

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7

Chenavier, Robert. "Pour Simone Weil." Esprit Janvir-févrir, no. 1 (2018): 14. http://dx.doi.org/10.3917/espri.1801.0014.

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8

Labossière, Christiane. "Simone Weil poète." Heresis 22, no. 1 (1994): 135–45. http://dx.doi.org/10.3406/heres.1994.1273.

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9

Ghitti, Jean-Marc. "La réception surréaliste de Simone Weil. Simone Weil et Georges Bataille." Labyrinth 25, no. 2 (2024): 5–24. http://dx.doi.org/10.25180/lj.v25i2.331.

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Despite her hostility to surrealism, Simone Weil received a paradoxical reception in the work and thought of Georges Bataille. From this point onwards she has attracted the interest of psychoanalysis up to the present day. After their meeting and exchanges at the beginning of the 1930s, Bataille wrote a novel in which he created a portrait of Simone Weil and asks, through her, questions which served to develop and enrich the next stages of his theoretical constructions. This pathway to progress through reference to Simone Weil has often gone unnoticed. However, it deserves to be reconstituted

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10

Belluzo, Serge. "Via negativa - Passion et compassion - Ingeborg Bachmann lit Simone Weil." Austriaca 43, no. 1 (1996): 63–83. http://dx.doi.org/10.3406/austr.1996.3160.

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I. Bachmann bezeugt ihr Interesse an Simone Weil sowohl in ihrem Essay "Das Unglück und die Gottesliebe - Der Weg Simone Weils" als auch durch ein Zitat dieser Philosophin, das Bachmann in ihrer ersten Frankfurter Poetik-Vorlesung kommentiert. (Das Volk braucht die Poesie wie das Brot). Das Vorgehen ist doppelgleisig : einerseits soll durch das Aufzeigen der Ambiguität von S. Weil die starke Anziehung auf Bachmann erklärt werden und ihre Gemeinsamkeiten hervorgehoben werden ; anderseits sollen ihre Unterschiede verdeutlicht werden. Beide waren gegen Totalitarismus und Unterdrückung, beide vert

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11

Steffens, Martin. "Résister avec Simone Weil." Inflexions N° 29, no. 2 (2015): 65. http://dx.doi.org/10.3917/infle.029.0065.

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12

Lindenberg, Daniel. "Politique de Simone Weil." Esprit Août/septembre, no. 8 (2012): 30. http://dx.doi.org/10.3917/espri.1208.0030.

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13

Benard, Ludivine. "S’enraciner avec Simone Weil." Revue Projet N°379, no. 6 (2020): 40. http://dx.doi.org/10.3917/pro.379.0040.

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14

Devette, Pascale, and Etienne Tassin. "Présentation : Simone Weil, contemporaine." Tumultes 46, no. 1 (2016): 5. http://dx.doi.org/10.3917/tumu.046.0005.

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15

Fuentes-Marcel, Andrea. "Simone Weil pensadora liminar." Daimon, no. 86 (May 1, 2022): 179–90. http://dx.doi.org/10.6018/daimon.427931.

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Weil construyó inteligibilidad mediante una escritura que desenraiza el pensamiento de conceptos habituales. Sus reflexiones sobre la fuerza indican que solo leemos sensaciones que el mundo nos ofrece mediante nuestro cuerpo que resultará determinante para propiciar transposiciones semánticas que modifiquen lo que el ser humano lee en la realidad. De aquí el alcance político de cuerpos y discursos en la conversación transversal de las instituciones y en el interior de los colectivos cuyos dispositivos vuelven más reales las significaciones fijadas a los nombres que las cosas mismas a las que a

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16

M. de Morais, Emília. "OBEDIÊNCIA EM SIMONE WEIL." Síntese: Revista de Filosofia 49, no. 153 (2022): 87. http://dx.doi.org/10.20911/21769389v49n153p87/2022.

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Este artigo aborda a questão da obediência em Simone Weil, em suas acepções negativas e positivas, como um estudo introdutório à “Meditação sobre a obediência e a liberdade”, texto redigido em 1937, e concebido a partir do escrito de Étienne de La Boétie, “Discours de la servitude volontaire ou le Contre’un”, publicado em 1576. Levando em conta que, em seu esboço de artigo, Simone Weil passa ao largo do tema da liberdade para tratar da obediência a um governo tirânico, propomos estender a compreensão da obediência, em seus vários domínios: nas relações de trabalho, nas organizações sociais, na

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17

Costanzo, Alexandre. "Portrait de Simone Weil." Lignes 67, no. 1 (2021): 177–87. http://dx.doi.org/10.3917/lignes.067.0177.

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18

Loades, A. "Simone Weil: Thinking Poetically." Literature and Theology 16, no. 1 (2002): 97–98. http://dx.doi.org/10.1093/litthe/16.1.97.

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19

Cockburn, David. "Simone Weil on death." Mortality 2, no. 1 (1997): 63–72. http://dx.doi.org/10.1080/713685851.

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20

Milocsz, Czeslaw. "Importance de Simone Weil." Pierre d'angle 8 (2002): 5–16. http://dx.doi.org/10.5840/pda200281.

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21

ANDIC, MARTIN. "SIMONE WEIL AND KIERKEGAARD." Modern Theology 2, no. 1 (1985): 21–41. http://dx.doi.org/10.1111/j.1468-0025.1985.tb00103.x.

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22

Heinsohn, Nina. "Simone Weil and theology." International Journal of Philosophy and Theology 74, no. 4 (2013): 361–62. http://dx.doi.org/10.1080/21692327.2014.884347.

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23

David, Pascal. "Simone Weil, philosophe antimoderne ?" Cahiers philosophiques N° 171, no. 4 (2023): 39–51. http://dx.doi.org/10.3917/caph1.171.0041.

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Dans l&#8217;un de ses cahiers, en&#160;1935, Simone Weil note pour elle-m&#234;me&#160;: &#171;&#160;Tu ne pourrais pas &#234;tre n&#233;e &#224; une meilleure &#233;poque que celle-ci o&#249; on a tout perdu.&#160;&#187; ( OC VI&#160;1, p.&#160;118 1 ). Une telle phrase indique une attitude&#160;: s&#8217;inscrire exactement dans le monde moderne, et s&#8217;en relever. Car il ne s&#8217;agit pas de revenir en arri&#232;re&#160;: celle qui met sa pens&#233;e et sa vie au service de ceux qui sont &#233

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24

Vučković, Ante, and Lidija Piskač. "Dosezi supatnje kod Simone Weil." Crkva u svijetu 54, no. 4 (2019): 587–606. http://dx.doi.org/10.34075/cs.54.4.2.

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Sućut se nalazi u srcu religioznih, duhovnih i etičkih tradicija i poziva nas da se prema drugima ophodimo onako kako bismo htjeli da se oni ophode prema nama. To nazivamo zlatnim pravilom. Ima ljudi koji na osebujan i jedinstven način svojim životom utjelove princip sućuti. Takva je bila Simone Weil. Ovaj rad istražuje mjesta na kojima se u njezinu životu susreće supatnja: odijevanje, glad drugog čovjeka, novac, izručenost radnika mehanizmima ugnjetavanja. Potom se usmjeruje na tri razdoblja mišljenja u životu Simone Weil: marksizam i materijalizam, kršćanstvo i duhovnost te pravedno društvo.

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25

Grassadonio, Guido. "Giancarlo Gaeta, Leggere Simone Weil." Archives de sciences sociales des religions, no. 192 (December 31, 2020): 212–13. http://dx.doi.org/10.4000/assr.57607.

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26

Heijn, Lisa, Gabriella Fiori, and Joseph R. Berrigan. "Simone Weil: An Intellectual Biography." South Atlantic Review 56, no. 2 (1991): 153. http://dx.doi.org/10.2307/3199976.

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27

Gérard, Valérie. "Simone Weil, l'Enracinement, la décolonisation." Esprit Août/septembre, no. 8 (2012): 52. http://dx.doi.org/10.3917/espri.1208.0052.

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28

Meaney, Marie Cabaud. "Simone Weil and René Girard." American Catholic Philosophical Quarterly 84, no. 3 (2010): 565–87. http://dx.doi.org/10.5840/acpq201084337.

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29

Reader, Keeth A., and J. P. Little. "Simone Weil: Waiting on Truth." Modern Language Review 85, no. 4 (1990): 980. http://dx.doi.org/10.2307/3732728.

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30

Poirier, Nicolas. "L’expérience esthétique chez Simone Weil." Tumultes 46, no. 1 (2016): 131. http://dx.doi.org/10.3917/tumu.046.0131.

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31

Chiaromonte, Nicola. "La ilíada de Simone Weil." Estudios: filosofía, historia, letras 4, no. 77 (2006): 81. http://dx.doi.org/10.5347/01856383.0077.000173706.

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32

Chevanier, Robert. "Simone Weil et la Grèce." Kriterion: Revista de Filosofia 51, no. 121 (2010): 320–27. http://dx.doi.org/10.1590/s0100-512x2010000100019.

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33

Grebowicz, Margret, and Zachary Low Reyna. "The Animality of Simone Weil." Minnesota review 2021, no. 97 (2021): 77–94. http://dx.doi.org/10.1215/00265667-9335828.

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Personhood, language, and voice are heavily culturally overdetermined categories, particularly today, when they appear to many posthumanist critical eyes as saturated with anthropocentrism. But the answer is not to avoid or “overcome” them. The working hypothesis of this article is that, in its insistence on the primacy of the “radically other,” contemporary posthumanist political thought forecloses an important route to one of its own central goals: building paradigms for thinking about shared, multispecies worldings. The authors argue that the basis for such worldings is to be found in the c

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34

J. Nagy, Endre. "Simone Weil: The Mystical Ascetic." European Journal of Mental Health 5, no. 2 (2010): 167–85. http://dx.doi.org/10.1556/ejmh.5.2010.2.1.

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35

Puente, Fernando Rey. "O PLATONISMO DE SIMONE WEIL." Veritas (Porto Alegre) 49, no. 4 (2004): 735. http://dx.doi.org/10.15448/1984-6746.2004.4.34694.

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O presente texto tem por finalidade mostrar a influência de Platão na obra da pensadora francesa Simone Weil. Procuramos esclarecer a exegese que ela faz de um passo do sexto livro da República (493 c), no qual ela identifica a contradição essencial que rege a existência humana, a saber, aquela que há entre o Bem, inacessível a nós mas a que todos aspiramos, e o necessário, que tiranicamente a todos acomete. Mostramos, por fim, de que modo é precisamenteessa dialética entre o Bem e o necessário que permite a ela empreender, por um lado, uma critica veemente a Marx e, por outro, uma análise ori

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36

Hellman, John, Gabriella Fiori, and Joseph R. Berrigan. "Simone Weil: An Intellectual Biography." American Historical Review 97, no. 1 (1992): 218. http://dx.doi.org/10.2307/2164627.

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37

Chenavier, Robert. "Simone Weil et Andr� Gorz." EcoRev' N�45, no. 2 (2017): 75. http://dx.doi.org/10.3917/ecorev.045.0075.

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38

Bosi, Ecléa. "A atenção em Simone Weil." Psicologia USP 14, no. 1 (2003): 11–20. http://dx.doi.org/10.1590/s0103-65642003000100002.

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O artigo trata da categoria da atenção à luz do pensamento de Simone Weil. Embora de natureza filosófica e inspirada em fontes bramanísticas, essa "doutrina da atenção" que deriva não só do pensamento mas da própria vida de sua autora apresenta interesse especial para a Psicologia.

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39

EATON, JEFFREY C. "SIMONE WEIL AND FEMINIST SPIRITUALITY." Journal of the American Academy of Religion LIV, no. 4 (1986): 691–706. http://dx.doi.org/10.1093/jaarel/liv.4.691.

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40

Loades, Ann. "Simone Weil: Resistance and Writing." International Journal of Public Theology 4, no. 1 (2009): 100–117. http://dx.doi.org/10.1163/187251710x12578338897944.

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AbstractSimone Weil lived and wrote as a philosopher, theologian and political theorist, without keeping boundaries between these fields. She remains important, given her reflections on work, violence and non-violence, and the significance of each person’s orientation towards transcendent good. She raised important issues about critical and constructive appreciation of both ancient and current religious tradition, and about sensitive personal conscience and responsibility, especially in both political and ecclesiastical institutions. She refused the restriction of religious conviction to the m

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41

Blanchet, Réginald. "Simone Weil : l’écriture du désêtre." La Cause freudienne N° 71, no. 1 (2009): 215–21. http://dx.doi.org/10.3917/lcdd.071.0215.

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42

Penaskovic, Richard John. "Simone Weil: The Reluctant Convert." New Blackfriars 96, no. 1064 (2015): 391–404. http://dx.doi.org/10.1111/nbfr.12047.

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43

Maskulak,, Marian. "Edith Stein and Simone Weil." Theology Today 64, no. 4 (2008): 445–57. http://dx.doi.org/10.1177/004057360806400403.

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44

Millot, Catherine. "La passion de Simone Weil." La clinique lacanienne 8, no. 1 (2005): 25. http://dx.doi.org/10.3917/cla.008.0025.

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45

Chenavier, Robert. "Le courage de Simone Weil." Sens-Dessous 8, no. 1 (2011): 55. http://dx.doi.org/10.3917/sdes.008.0055.

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46

Meltzer, Françoise. "The Hands of Simone Weil." Critical Inquiry 27, no. 4 (2001): 611–28. http://dx.doi.org/10.1086/449024.

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47

Kennedy, Emmet. "Simone Weil: Secularism and Syncretism." Journal of the Historical Society 5, no. 2 (2005): 203–25. http://dx.doi.org/10.1111/j.1529-921x.2005.00127.x.

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48

Basili, Cristina. "Simone Weil pensatrice del reale." Rivista Italiana di Filosofia Politica, no. 3 (January 25, 2023): 195–218. http://dx.doi.org/10.36253/rifp-2023.

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This article aims to show the consistency of Simone Weil’s political thought. To this end, I will analyze some of her main writings in which a tension is displayed between an accentuated political realism and a critical longing for a politics free from the subjection to force and the legitimation of the status quo. From this point of view, Weil’s thought can be understood as a form of political mysticism in which the images, notions, and symbols of mysticism serve the purpose to innervate a renewed political rationality.

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49

Erkkilä, Jaana. "Simone Weil ja ihmisen velvollisuudet." Research in Arts and Education 2012, no. 1 (2012): 50–59. http://dx.doi.org/10.54916/rae.118762.

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50

Gabellieri, Emmanuel. "Simone Weil et le christianisme." Études Mars, no. 3 (2024): 73–84. http://dx.doi.org/10.3917/etu.4313.0073.

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Quelle est la dimension chrétienne de l’œuvre de Simone Weil (1909-1943) ? Du fait des aléas de la publication de ses livres, de nombreux débats ont eu lieu à ce sujet et on l’a suspectée de gnosticisme, de marcionisme ou de syncrétisme. Une lecture intégrale de son œuvre laisse percevoir un enracinement chrétien authentique, une théologie nourrie par la mystique et accueillante aux diverses expressions de la foi. Pour Simone Weil, le cœur du christianisme est pratique plus que théorique.

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