Simone Weil Quotes

The love of our neighbour in all its fullness simply means being able to say to him: “What are you going through?” It is a recognition that the sufferer exists, not only as a unit in a collection, or a specimen from the social category labelled “unfortunate,” but as a man, exactly like us, who was one day stamped with a special mark by affliction. For this reason it is enough, but it is indispensable, to know how to look at him in a certain way.
This way of looking is first of all attentive. The soul empties itself of all its own contents in order to receive into itself the being it is looking at, just as he is, in all his truth.

Beauty is the supreme mystery of this world. It is a gleam which attracts the attention and yet does nothing to sustain it. Beauty always promises, but never gives anything; it stimulates hunger but has no nourishment for the part of the soul which looks in this world for sustenance. It feeds only the part of the soul that gazes. While exciting desire, it makes clear there is nothing in it to be desired, because the one thing we want is that it should not change. If one does not seek means to evade the exquisite anguish it inflicts, then desire is gradually transformed into love; and one begins to acquire the faculty of pure and disinterested attention.

The form that the love of religion takes in the soul differs a great deal according to the circumstances of out lives. Some circumstances prevent the very birth of this love; others kill it before it has been able to grow very strong. In affliction some men, in spite of themselves, develop a hatred and contempt for religions because the cruelty, pride, or corruption of certain of its ministers have made them suffer. There are others who have been reared from their earliest youth in surroundings impregnated with a spirit of this sort. We must conclude that in such cases, by God's mercy, the love of our neighbor and the love of the beauty of the world, if they are sufficiently strong and pure, will be enough to raise the soul to any height.

We have a heavenly country, but in a sense it is too difficult to love, because we do not know it; above all, in a sense, it is too easy to love, because we can imagine it as we please. We run the risk of loving a fiction under this name. If the love of the fiction is strong enough it makes all virtues easy, but at the same time of little value. Let us love the country of here below. It is real; it offers resistance to love. It is this country that God has given us to love. He has willed that it should be difficult yet possible to love it.

Let us not think that because we are less brutal, less violent, less inhuman than our opponents we will carry the day. Brutality, violence and inhumanity have an immense prestige that schoolbooks hide from children, that grown men do not admit, but that everybody bows before. For the opposite virtues to have as much prestige, they must be actively and constantly put into practice. Anyone who is merely incapable of being as brutal, as violent and as inhuman as someone else but who does not practice the opposite virtues, is inferior to that person in both inner strength and prestige, and he will not hold out in such a confrontation.”1

Simone Weil

There should not be the slightest discrepancy between one’s beliefs and one’s way of life.

One must always be prepared to switch sides with justice, that fugitive of the winning camp.

The reality of the world is the result of our attachment. It is the reality of the self which we transfer into things. It has nothing to do with independent reality. That is only perceptible through total detachment. Should only one thread remain, there is still attachment.

Society is the cave. The way out is solitude.

Man only escapes from the laws of this world in lightning flashes. Instants when everything stands still, instants of contemplation, of pure intuition, of mental void, of acceptance of the moral void. It is through such instants that he is capable of the supernatural.

"Imagine that the devil is in the process of buying the soul of some poor afflicted being, and that someone, taking pity on the one afflicted, were to intervene in the debate and say to the devil: "it is really shameful for you to offer only this price; the thing is worth at least twice that."

This sinister farce is what is being played out in the workers' movement by the syndicates, parties, and intellectuals of the left."

When someone joins a party, it is usually because he has perceived, in the activities and propaganda of this party, a number of things that appeared to him just and good. Still, he has probably never studied the position of the party on all the problems of public life. When joining the party, he therefore also endorses a number of positions which he does not know. In fact, he submits his thinking to the authority of the party. As, later on, little by little, he begins to learn these positions, he will accept them without further examination.

We are living through a period bereft of a future. Waiting for that which is to come is no longer a matter of hope, but of anguish.

Man only escape from the laws of this world in lightning flashes. Instants when everything stands still, instants of contemplation, of pure intuition, of mental void, of acceptance of the moral void. It is through such instants that he is capable of the supernatural.

Science is a monopoly, not because public education is badly organized, but by its very nature; non-scientists have access only to the results, not to the methods, that is to say they can only believe, not assimilate.