Every human being has probably had some lucid moments in his life when he has definitely acknowledged to himself that there is no final good here below. But as soon as we have seen this truth we cover it up with lies. Many people even take pleasure in proclaiming it, seeking a morbid joy in their sadness, without ever having been able to bear facing it for a second. Men feel that there is a mortal danger in facing this truth squarely for any length of time. That is true. Such knowledge strikes more surely than a sword; it inflicts a death more frightening than that of the body. After a time it kills everything within us that constitutes our ego. In order to bear it we have to love truth more than life itself.
French philosopher, writer, and social activist (1909–1943)
Simone Adolphine Weil (3 February 1909 – 24 August 1943) was a French social and religious philosopher, and Christian mystic. Politically active, during the Spanish Civil War she joined the Anarchist military unit known as the Durruti Column, and took part in the French Resistance during World War II. She was the sister of mathematician André Weil, with whom she shared an interest in ancient Greek and Indian thought.
From: Wikiquote (CC BY-SA 4.0)
Pen Names:
Émile Novis
•
S. Galois
Alternative Names:
Simone Adolphine Weil
From Wikidata (CC0)
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The comparison of religions is only possible, in some measure, through the miraculous virtue of sympathy. We can know men to a certain extent if at the same time as we observe them from the outside we manage by sympathy to transport our own soul into theirs for a time. In the same way the study of different religions does not lead to a real knowledge of them unless we transport ourselves for a time by faith to the very center of whichever one we are studying...This scarcely ever happens, for some have no faith, and the others have faith exclusively in one religion and only bestow upon the others the sort of attention we give to strangely shaped shells. There are others again who think they are capable of impartiality because they have only a vague religiosity which they can turn indifferently in any direction, whereas, on the contrary, we must have given all our attention, all our faith, all our love to a particular religion in order to think of any other religion with the high degree of attention, faith, and love that is proper to it.
Respectable scientists like de Broglie himself accept wave mechanics because it confers coherence and unity upon the experimental findings of contemporary science, and in spite of the astonishing changes it implies in connection with ideas of causality, time, and space, but it is because of these changes that it wins favor with the public. The great popular success of Einstein was the same thing. The public drinks in and swallows eagerly everything that tends to dispossess the intelligence in favor of some technique; it can hardly wait to abdicate from intelligence and reason and from everything that makes man responsible for his destiny.
Paradoxical as it may seem, a Latin prose or a geometry problem, even though they are done wrong, may be of a great service one day, provided we devote the right kind of effort to them. Should the occasion arise, they can one day make us better able to give someone in affliction exactly the help required to save him, at the supreme moment of his need.
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.