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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 t… - Simone Weil
" "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.
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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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Simone Adolphine Weil
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Additional quotes by Simone Weil
The state of conformity is an imitation of grace. <p> By a strange mystery — which is connected with the power of the social element — a profession can confer on quite ordinary men in their exercise of it, virtues which, if they were extended to all circumstances of life, would make of them heroes or saints. But the power of the social element makes these virtues natural. Accordingly they need a compensation.
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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.
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