Carnal love in all its forms, from the highest — true marriage or platonic love — to the most base, down to debauchery, has the beauty of the world f… - Simone Weil

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Carnal love in all its forms, from the highest — true marriage or platonic love — to the most base, down to debauchery, has the beauty of the world for its object. Love that gives itself to the spectacle of the heavens, the plains, the sea, the mountains or the silence of nature senses this love in a thousand faint sounds, breaths of wind and the warmth of the sun. Every human being feels it vaguely for at least a moment. It is an incomplete love, sorrowful, because it gives itself to something incapable of response, which is matter. People desire to transfer this love onto a being that is like it, capable of responding to love, of saying ‘yes,’ of yielding to it. The feeling of beauty sometimes linked to the appearance of a human being makes this transfer possible at least in an illusory way. But it is the beauty of the world — the universal beauty — toward which our desire leads. This kind of transfer is expressed in all literature that encompasses love, from the most ancient and most used metaphors and similes of poetry to the subtle analysis of Proust. The desire to love the beauty of the world in a human being is essentially the desire for the Incarnation. If we think it is something else, we are mistaken. The Incarnation alone can satisfy it.

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About Simone Weil

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.

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Also Known As

Pen Names: Émile Novis S. Galois
Alternative Names: Simone Adolphine Weil
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Additional quotes by Simone Weil

We are drawn towards a thing, either because there is some good we are seeking from it, or because we cannot do without it. Sometimes the two motives coincide. Often however they do not. Each is distinct and quite independent. We eat distasteful food, if we have nothing else, because we cannot do otherwise. A moderately greedy man looks out for delicacies, but he can easily do without them. If we have no air we are suffocated, we struggle to get it, not because we expect to get some advantage from it but because we need it. We go in search of sea air without being driven by any necessity, because we like it. In time it often comes about automatically that the second motive takes the place of the first. This is one of the great misfortunes of our race. A man spokes opium in order to attain to a special condition, which he thinks superior; often, as time goes on, the opium reduces him to a miserable condition which he feels to be degrading; but he is no longer able to do without it.

"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."

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It is because the will has no power to bring about salvation that the idea of secular morality is an absurdity. What is called morality only depends on the will in what is, so to speak, its most muscular aspect. Religion on the contrary corresponds to desire, and it is desire that saves...To long for God and to renounce all the rest, that alone can save.

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