Frases de Simone Weil

Fuente: [Albaigès Olivart] e [Hipólito] (1997), p. 259.

La Condition ouvrière

War and the Iliad

Fuente: [Albaigès Olivart] e [Hipólito] (1997), p.345 . Citado por W. H. Auden en A Certain World

Fuente: ¿Sería posible una vida sin partidos políticos? http://www.votoenblancocomputable.org/index.php/13-info/academic/54-apoyaria-simone-weil-a-escanos-en-blanco-en-busca-de-la-democracia-participativa

La Condition ouvrière

La Condition ouvrière

Fuente: Sobre la ciencia (citando La ciencia y la hipótesis de Poincaré).
Fuente: Weil, Simone. Edit. El cuenco de plata, 2006; pág. 16 https://books.google.es/books?id=LaM2DNTfMDcC&pg=PA30&dq=No+hay+nada+m%C3%A1s+c%C3%B3modo+que+no+pensar.+simone+weil&hl=es&sa=X&ved=0ahUKEwjnyYvLif7mAhXZBGMBHUljDlwQ6AEIOTAC#v=onepage&q=c%C3%B3modo&f=false; ISBN 9871228244.
Fuente: La Science et l'hypothèse ( La ciencia y la hipótesis), París, Flammarion 1902. Madrid, Espasa, 2002.

Fuente: [Señor] (1997), p. 139.

Fuente: [Albaigès Olivart] e [Hipólito] (1997), p. 364.
Fuente: Escritos históricos y políticos

Fuente: [Albaigès Olivart] e [Hipólito] (1997), p. 125.
Fuente: The need for roots

Fuente: Gamoneda, Antonio. Blues castellano (1961-1966). 1.ª ed. Aeda, colección de poesía; editorial Noega, Gijón, 1982; ISBN 8486015057. Página 9.

Fuente: [Albaigès Olivart] e [Hipólito] (1997), p. 589.
Fuente: La pensateur et la grâce, 1975.

Fuente: [Señor] (1997), p.242.

Selección de reflexiones y postulados
Fuente: [Albaigès Olivart] e [Hipólito] (1997), p. 143.

Lectures in philosophy [Leçons de philosophie] (1959) as translated by Hugh Price p. 103

Draft for a Statement of Human Obligation (1943)
Contexto: If anyone possesses this faculty, then his attention is in reality directed beyond the world, whether he is aware of it or not.
The link which attaches the human being to the reality outside the world is, like the reality itself, beyond the reach of human faculties. The respect that it makes us feel as soon as it is recognized cannot be shown to us by evidence or testimony.

Waiting on God (1950), Reflections on the Right Use of School Studies with a View to the Love of God
Fuente: Waiting for God

Waiting on God (1950), Reflections on the Right Use of School Studies with a View to the Love of God

"Reflections on War" (1933); also in Formative Writings (2009)
Contexto: The prospects of revolution seem therefore quite restricted. For can a revolution avoid war? It is, however, on this feeble chance that we must stake everything or abandon all hope. An advanced country will not encounter, in the case of revolution, the difficulties which in backward Russia served as a base for the barbarous regime of Stalin. But a war of any scope will give rise to others as formidable.

Fuente: Gravity and Grace

Fuente: Gravity and Grace

Fuente: Waiting for God

As quoted in The New Christianity (1967) edited by William Robert Miller

Oppression and Liberty (1958), p. 82

"Faiths of Meditation; Contemplation of the divine" as translated in The Simone Weil Reader (1957) edited by George A. Panichas, p. 417
Contexto: Religion in so far as it is a source of consolation is a hindrance to true faith; and in this sense atheism is a purification. I have to be an atheist with that part of myself which is not made for God. Among those in whom the supernatural part of themselves has not been awakened, the atheists are right and the believers wrong.

Draft for a Statement of Human Obligation (1943), Statement Of Obligations
Contexto: The human soul has need of truth and of freedom of expression.
The need for truth requires that intellectual culture should be universally accessible, and that it should be able to be acquired in an environment neither physically remote nor psychologically alien.

Fuente: Simone Weil : An Anthology (1986), The Great Beast (1947), p. 123

Draft for a Statement of Human Obligation (1943)
Contexto: It is the aim of public life to arrange that all forms of power are entrusted, so far as possible, to men who effectively consent to be bound by the obligation towards all human beings which lies upon everyone, and who understand the obligation.
Law is the quality of the permanent provisions for making this aim effective.

The Need for Roots (1949), p. 292
Contexto: Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.

Draft for a Statement of Human Obligation (1943)
Contexto: The proportions of good and evil in any society depend partly upon the proportion of consent to that of refusal and partly upon the distribution of power between those who consent and those who refuse.
If any power of any kind is in the hands of a man who has not given total, sincere, and enlightened consent to this obligation such power is misplaced.
If a man has willfully refused to consent, then it is in itself a criminal activity for him to exercise any function, major or minor, public or private, which gives him control over people's lives. All those who, with knowledge of his mind, have acquiesced in his exercise of the function are accessories to the crime.
Any State whose whole official doctrine constitutes an incitement to this crime is itself wholly criminal. It can retain no trace of legitimacy.
Any State whose official doctrine is not primarily directed against this crime in all its forms is lacking in full legitimacy.
Any legal system which contains no provisions against this crime is without the essence of legality. Any legal system which provides against some forms of this crime but not others is without the full character of legality.
Any government whose members commit this crime, or authorize it in their subordinates, has betrayed its function.

Fuente: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Contexto: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

Fuente: Gravity and Grace (1947), p. 154 (1972 edition)
Contexto: We must wish either for that which actually exists or for that which cannot in any way exist — or, still better, for both. That which is and that which cannot be are both outside the realm of becoming.

Draft for a Statement of Human Obligation (1943)
Contexto: The proportions of good and evil in any society depend partly upon the proportion of consent to that of refusal and partly upon the distribution of power between those who consent and those who refuse.
If any power of any kind is in the hands of a man who has not given total, sincere, and enlightened consent to this obligation such power is misplaced.
If a man has willfully refused to consent, then it is in itself a criminal activity for him to exercise any function, major or minor, public or private, which gives him control over people's lives. All those who, with knowledge of his mind, have acquiesced in his exercise of the function are accessories to the crime.
Any State whose whole official doctrine constitutes an incitement to this crime is itself wholly criminal. It can retain no trace of legitimacy.
Any State whose official doctrine is not primarily directed against this crime in all its forms is lacking in full legitimacy.
Any legal system which contains no provisions against this crime is without the essence of legality. Any legal system which provides against some forms of this crime but not others is without the full character of legality.
Any government whose members commit this crime, or authorize it in their subordinates, has betrayed its function.

Fuente: Simone Weil : An Anthology (1986), Human Personality (1943), p. 59
Contexto: A modern factory reaches perhaps almost the limit of horror. Everybody in it is constantly harassed and kept on edge by the interference of extraneous wills while the soul is left in cold and desolate misery. What man needs is silence and warmth; what he is given is an icy pandemonium.
Physical labour may be painful, but it is not degrading as such. It is not art; it is not science; it is something else, possessing an exactly equal value with art and science, for it provides an equal opportunity to reach the impersonal stage of attention.

Fuente: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Contexto: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

"Reflections on War" (1933); also in Formative Writings (2009)
Contexto: The prospects of revolution seem therefore quite restricted. For can a revolution avoid war? It is, however, on this feeble chance that we must stake everything or abandon all hope. An advanced country will not encounter, in the case of revolution, the difficulties which in backward Russia served as a base for the barbarous regime of Stalin. But a war of any scope will give rise to others as formidable.

Section 9
Letter to a Priest (1951)
Contexto: Besides, it is written that the tree shall be known by its fruits. The Church has borne too many evil fruits for there not to have been some mistake at the beginning. Europe has been spiritually uprooted, cut off from that antiquity in which all the elements of our civilization have their origin; and she has gone about uprooting the other continents from the sixteenth century onwards. Missionary zeal has not Christianized Africa, Asia and Oceania, but has brought these territories under the cold, cruel and destructive domination of the white race, which has trodden down everything. It would be strange, indeed, that the word of Christ should have produced such results if it had been properly understood.

Fuente: Simone Weil : An Anthology (1986), Analysis of Oppression (1955), p. 141
Contexto: The common run of moralists complain that man is moved by his private self-interest: would to heaven it were so! Private interest is a self-centered principle of action, but at the same time restricted, reasonable and incapable of giving rise to unlimited evils. Whereas, on the other hand, the law of all activities governing social life, except in the case of primitive communities, is that here one sacrifices human life — in himself and in others — to things which are only means to a better way of living. This sacrifice takes on various forms, but it all comes back to the question of power. Power, by definition, is only a means; or to put it better, to possess a power is simply to possess means of action which exceed the very limited force that a single individual has at his disposal. But power-seeking, owing to its essential incapacity to seize hold of its object, rules out all consideration of an end, and finally comes, through an inevitable reversal, to take the place of all ends. It is this reversal of the relationship between means and end, it is this fundamental folly that accounts for all that is senseless and bloody right through history. Human history is simply the history of the servitude which makes men — oppressed and oppressors alike — the plaything of the instruments of domination they themselves have manufactured, and thus reduces living humanity to being the chattel of inanimate chattels.

"Concerning the Our Father" in Waiting on God (1972), Routledge & Kegan Paul edition, p. 153
Waiting on God (1950)
Contexto: Humility consists of knowing that in this world the whole soul, not only what we term the ego in its totality, but also the supernatural part of the soul, which is God present in it, is subject to time and to the vicissitudes of change. There must be absolutely acceptance of the possibility that everything material in us should be destroyed. But we must simultaneously accept and repudiate the possibility that the supernatural part of the soul should disappear.