This in-depth study examines the social, religious, and philosophical thought of Simone Weil. Simone Weil for the Twenty-First Century presents a comprehensive analysis of Weil’s interdisciplinary thought, focusing especially on the depth of its challenge to contemporary philosophical and religious studies. In a world where little is seen to have real meaning, Eric O. Springsted presents a critique of the unfocused nature of postmodern philosophy and argues that Weil’s thought is more significant than ever in showing how the world in which we live is, in fact, a world of mysteries. Springsted brings into focus the challenges of Weil’s original (and sometimes surprising) starting points, such as an Augustinian priority of goodness and love over being and intellect, and the importance of the Crucifixion. Springsted demonstrates how the mystical and spiritual aspects of Weil’s writings influence her social thought. For Weil, social and political questions cannot be separated from the supernatural. For her, rather, the world has a sacramental quality, such that life in the world is always a matter of life in God—and life in God, necessarily a way of life in the world. Simone Weil for the Twenty-First Century is not simply a guide or introduction to Simone Weil. Rather, it is above all an argument for the importance of Weil’s thought in the contemporary world, showing how she helps us to understand the nature of our belonging to God (sometimes in very strange and unexpected ways), the importance of attention and love as the root of both the love of God and neighbor, the importance of being rooted in culture (and culture’s service to the soul in rooting it in the universe), and the need for human beings to understand themselves as communal beings, not as isolated thinkers or willers. It will be essential reading for scholars of Weil, and will also be of interest to philosophers and theologians.
While the question "Is faith reasonable?" has continually occupied philosophers and theologians, little attention has been paid to what faith itself is. The Act of Faith remedies this neglect by looking at what it means for a person of Christian faith to believe. Eric Springsted contrasts modern views of faith with the Christian tradition running from Augustine through Aquinas and Calvin. In reviewing such thinkers as Locke and Hume, Springsted discovers that behind modern discussions of the reasonableness of faith lie key assumptions about the human self, including the views that the good is a matter of choice and that we can exercise objective, uninvolved reason. According to Springsted, however, the church has not viewed faith in this way. His survey of the Augustinian tradition shows that the self our most esteemed Christian thinkers had in mind when talking about faith was a "moral self"--one defined by character and self-involvement. Christian faith is at root a participation in the good, and reasoning within faith is reasoning within the life of God. Drawing on contemporary philosophers and theologians like John Henry Newman and Simone Weil, Springsted builds a fresh understanding of faith for today. He shows how the "inner act" of faith is ultimately a radical willingness to be open to God, and he argues that the faithful self is one that develops within a community that shapes its members through the morally formative activities of interaction, teaching, and sacramental practice.
Simone Weil is one of the few spiritual thinkers to give an adequate account for the place of suffering in our world. We traditionally view suffering as that which thwarts our most profound longings and happiness. Simone Weil insists that suffering is not a problem to overcome. Suffering, as it arises in the sacrifices of divine and human love is a fact of life, neither to be rejected nor invited, but also something that can shape human life by opening itself to the divine love. Here again is Springsted's comprehensive treatment of Simone Weil's religious insights, unique is her understanding of the scientific modern age without cynicism, meanwhile embracing much of traditional Christian spirituality without naivete. In her unusual approach that is new and yet draws on ancient thought, Weil supports a radical theology, insisting that the oppressed - with whom she identified - are not assisted by a transfer of power, but they must, like those in power, view suffering as a way of overcoming the human penchant for self-centeredness, and as a way of drawing closer to the world in love and as a whole.
This collection of essays honors the work of Diogenes Allen, one of the leading theologians in the United States during the twentieth century. The list of contributors from the fields of theology, spirituality, and ethics demonstrate how Allen's work remains fresh, invigorating, and provocative today. Interdisciplinary by design, this collection makes an important addition to graduate and seminary classes.
The Beauty That Saves, a collection of essays by many of the most prominent American and European scholars on Weil, begins with a foreword by well-known writer Vladimir Volkoff who discusses, in a very moving manner, "What Simone Weil Means to Me". An introductory essay by Eric O. Springsted highlights the general character of Weil's thought and introduces the specific problematic of this collection. The first section addresses the subject of Weil on language. A key to understanding Weil's aesthetic is grasping how she understood language and its various usages. From within that understanding is contained a point d'appui of her philosophical thought as a whole. Her universe of meaning, its hierarchies, its subjection to necessity, its mystical intimacies, is not something she simply wrote about, it is contained in the way she wrote. With Weil's language established, the second section deals with Weil's explicit reflections on aesthetics, including essays on her sacramental imagery, morality and literature, music, and her classical reading of tragedy. As these essays point out, her aesthetic demands a moral and religious reading of the universe. The third section presents a number of specific Weilan readings of art, where what has been discussed in previous essays receives concrete application and illustration through essays on Weil and Wallace Stevens, music, and Georges Bernanos.
This book covers the main aspects of Simone Weil's thought, drawing on her life where it is relevant for understanding her ideas. It is the fruit of many years engagement with scholars and scholarship on Weil in America, France, and the United Kingdom. The philosophical bases of her social and political thought, of her analysis of the natural world, and of her spiritual journey, as found in Plato, Epictetus, and Kant are uncovered. The authors are especially concerned with controversial aspects of Weil's life and thought: they offer an additional dimension to her understanding of the supernatural; they correct Rowan Williams' misunderstanding of her account of preferential love; and argue against Thomas Nevin's attempt to marginalize her as another example of Jewish self-hatred. The book also presents and assesses the new evidence for Weil's baptism.
While the question "Is faith reasonable?" has continually occupied philosophers and theologians, little attention has been paid to what faith itself is. The Act of Faith remedies this neglect by looking at what it means for a person of Christian faith to believe. Eric Springsted contrasts modern views of faith with the Christian tradition running from Augustine through Aquinas and Calvin. In reviewing such thinkers as Locke and Hume, Springsted discovers that behind modern discussions of the reasonableness of faith lie key assumptions about the human self, including the views that the good is a matter of choice and that we can exercise objective, uninvolved reason. According to Springsted, however, the church has not viewed faith in this way. His survey of the Augustinian tradition shows that the self our most esteemed Christian thinkers had in mind when talking about faith was a "moral self"--one defined by character and self-involvement. Christian faith is at root a participation in the good, and reasoning within faith is reasoning within the life of God. Drawing on contemporary philosophers and theologians like John Henry Newman and Simone Weil, Springsted builds a fresh understanding of faith for today. He shows how the "inner act" of faith is ultimately a radical willingness to be open to God, and he argues that the faithful self is one that develops within a community that shapes its members through the morally formative activities of interaction, teaching, and sacramental practice.
This in-depth study examines the social, religious, and philosophical thought of Simone Weil. Simone Weil for the Twenty-First Century presents a comprehensive analysis of Weil’s interdisciplinary thought, focusing especially on the depth of its challenge to contemporary philosophical and religious studies. In a world where little is seen to have real meaning, Eric O. Springsted presents a critique of the unfocused nature of postmodern philosophy and argues that Weil’s thought is more significant than ever in showing how the world in which we live is, in fact, a world of mysteries. Springsted brings into focus the challenges of Weil’s original (and sometimes surprising) starting points, such as an Augustinian priority of goodness and love over being and intellect, and the importance of the Crucifixion. Springsted demonstrates how the mystical and spiritual aspects of Weil’s writings influence her social thought. For Weil, social and political questions cannot be separated from the supernatural. For her, rather, the world has a sacramental quality, such that life in the world is always a matter of life in God—and life in God, necessarily a way of life in the world. Simone Weil for the Twenty-First Century is not simply a guide or introduction to Simone Weil. Rather, it is above all an argument for the importance of Weil’s thought in the contemporary world, showing how she helps us to understand the nature of our belonging to God (sometimes in very strange and unexpected ways), the importance of attention and love as the root of both the love of God and neighbor, the importance of being rooted in culture (and culture’s service to the soul in rooting it in the universe), and the need for human beings to understand themselves as communal beings, not as isolated thinkers or willers. It will be essential reading for scholars of Weil, and will also be of interest to philosophers and theologians.
The Beauty That Saves, a collection of essays by many of the most prominent American and European scholars on Weil, begins with a foreword by well-known writer Vladimir Volkoff who discusses, in a very moving manner, "What Simone Weil Means to Me". An introductory essay by Eric O. Springsted highlights the general character of Weil's thought and introduces the specific problematic of this collection. The first section addresses the subject of Weil on language. A key to understanding Weil's aesthetic is grasping how she understood language and its various usages. From within that understanding is contained a point d'appui of her philosophical thought as a whole. Her universe of meaning, its hierarchies, its subjection to necessity, its mystical intimacies, is not something she simply wrote about, it is contained in the way she wrote. With Weil's language established, the second section deals with Weil's explicit reflections on aesthetics, including essays on her sacramental imagery, morality and literature, music, and her classical reading of tragedy. As these essays point out, her aesthetic demands a moral and religious reading of the universe. The third section presents a number of specific Weilan readings of art, where what has been discussed in previous essays receives concrete application and illustration through essays on Weil and Wallace Stevens, music, and Georges Bernanos.
Simone Weil is one of the few spiritual thinkers to give an adequate account for the place of suffering in our world. We traditionally view suffering as that which thwarts our most profound longings and happiness. Simone Weil insists that suffering is not a problem to overcome. Suffering, as it arises in the sacrifices of divine and human love is a fact of life, neither to be rejected nor invited, but also something that can shape human life by opening itself to the divine love. Here again is Springsted's comprehensive treatment of Simone Weil's religious insights, unique is her understanding of the scientific modern age without cynicism, meanwhile embracing much of traditional Christian spirituality without naivete. In her unusual approach that is new and yet draws on ancient thought, Weil supports a radical theology, insisting that the oppressed - with whom she identified - are not assisted by a transfer of power, but they must, like those in power, view suffering as a way of overcoming the human penchant for self-centeredness, and as a way of drawing closer to the world in love and as a whole.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.