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How to Read Simone Weil, Part 2: The Activist / Cynthia Wallace
- 2024/12/18
- 再生時間： 1 時間 11 分
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あらすじ・解説
“What are you going through?” This was one of the central animating questions in Simone Weil’s thought that pushed her beyond philosophy into action. Weil believed that genuinely asking this question of the other, particularly the afflicted other, then truly listening and prayerfully attending, would move us toward an enactment of justice and love.Simone Weil believed that any suffering that can be ameliorated, should be.In this episode, Part 2 of our short series on How to Read Simone Weil, Cynthia Wallace (Associate Professor of English at St. Thomas More College at the University of Saskatchewan), and author of The Literary Afterlives of Simone Weil: Feminism, Justice, and the Challenge of Religion and Evan Rosa discuss the risky self-giving way of Simone Weil; her incredible literary influence, particularly on late 20th century feminist writers; the possibility of redemptive suffering; the morally complicated territory of self-sacrificial care and the way that has traditionally fallen to women and minorities; what it means to make room and practicing hospitality for the afflicted other; hunger; the beauty of vulnerability; and that grounding question for Simone Weil political ethics, “What are you going through?”We’re in our second episode of a short series exploring How to Read Simone Weil. She’s the author of Gravity and Grace, The Need for Roots, and Waiting for God—among many other essays, letters, and notes—and a deep and lasting influence that continues today.In this series, we’re exploring Simone Weil the Mystic, Simone Weil the Activist, Simone Weil the Existentialist. And what we’ll see is that so much of her spiritual, political, and philosophical life, are deeply unified in her way of being and living and dying.And on that note, before we go any further, I need to issue a correction from our previous episode in which I erroneously stated that Weil died in France. And I want to thank subscriber and listener Michael for writing and correcting me.Actually she died in England in 1943, having ambivalently fled France in 1942 when it was already under Nazi occupation—first to New York, then to London to work with the Free French movement and be closer to her home.And as I went back to fix my research, I began to realize just how important her place of death was. She died in a nursing home outside London. In Kent, Ashford to be precise. She had become very sick, and in August 1943 was moved to the Grosvenor Sanitorium.The manner and location of her death matter because it’s arguable that her death by heart failure was not a self-starving suicide (as the coroner reported), but rather, her inability to eat was a complication rising from tuberculosis, combined with her practice of eating no more than the meager rations her fellow Frenchmen lived on under Nazi occupation.Her biographer Richard Rees wrote: "As for her death, whatever explanation one may give of it will amount in the end to saying that she died of love.In going back over the details of her death, I found a 1977 New York Times article by Elizabeth Hardwick, and I’ll quote at length, as it offers a very fitting entry into this week’s episode on her life of action, solidarity, and identification with and attention to the affliction of others.“Simone Weil, one of the most brilliant, and original minds of 20th century France, died at the age of 34 in a nursing home near London. The coroner issued a verdict of suicide, due to voluntary starvation—an action undertaken at least in part out of wish not to eat more than the rations given her compatriots in France under the German occupation. The year of her death was 1943.“The willed deprivation of her last period was not new; indeed refusal seems to have been a part of her character since infancy. What sets her apart from our current ascetics with their practice of transcendental meditation, diet, vegetarianism, ashram simplicities, yoga is that with them the deprivations and rigors‐are undergone for the pay‐off—for tranquility, for thinness, for the hope of a long life—or frequently, it seems, to fill the hole of emptiness so painful to the narcissist. With Simone Well it was entirely the opposite.“It was her wish, or her need, to undergo misery, affliction and deprivation because such had been the lot of mankind throughout history. Her wish was not to feel better, but to honor the sufferings of the lowest. Thus around 1935, when she was 25 years old, this woman of transcendent intellectual gifts and the widest learning, already very frail and suffering from severe headaches, was determined to undertake a year of work in a factory. The factories, the assembly lines, were then the modem equivalent of “slavery,” and she survived in her own words as “forever a slave.” What she went through at the factory “marked me in so lasting a manner that still today when any human being, whoever he may be and in whatever circumstances, speaks to me ...