Results for 'Rimona S. Weil'

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  1.  25
    Simone Weil's "The Iliad" or the Poem of Force. A Critical Edition. [REVIEW]Katie Fleming, J. P. Holoka & Simone Weil - 2004 - Journal of Hellenic Studies 124:223-223.
  2.  29
    Relating Inter-Individual Differences in Metacognitive Performance on Different Perceptual Tasks.Chen Song, Ryota Kanai, Stephen M. Fleming, Rimona S. Weil, D. Samuel Schwarzkopf & Geraint Rees - 2011 - Consciousness and Cognition 20 (4):1787.
    Human behavior depends on the ability to effectively introspect about our performance. For simple perceptual decisions, this introspective or metacognitive ability varies substantially across individuals and is correlated with the structure of focal areas in prefrontal cortex. This raises the possibility that the ability to introspect about different perceptual decisions might be mediated by a common cognitive process. To test this hypothesis, we examined whether inter-individual differences in metacognitive ability were correlated across two different perceptual tasks where individuals made judgments (...)
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  3.  50
    The Notebooks of Simone Weil.Simone Weil - 1956 - Routledge.
    Simone Weil (1909-1943) was a defining figure of the twentieth century; a philosopher, Christian, resistance fighter, anarchist, feminist, labor activist and teacher. She was described by T. S. Eliot as "a woman of genius, of a kind of genius akin to that of the saints," and by Albert Camus as "the only great spirit of our time." Originally published posthumously in two volumes, these newly reissued notebooks, are among the very few unedited personal writings of Weil's that still (...)
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  4.  23
    Some Reflections Around the Concept of Value: On Valéry's Claim That Philosophy is Poetry.Simone Weil - 2014 - Philosophical Investigations 37 (2):105-112.
    In response to Paul Valéry's claim that “philosophy is poetry,” Simone Weil set out to examine the nature of philosophical thinking. She argues that it is above all concerned with value. In the course of her argument, she lays out the grammatical differences between thinking about value, and other epistemological endeavours. These differences mean that inconsistencies are not to be avoided in philosophy, and that philosophy is not a matter of system building. In the end, she also believes that (...)
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  5.  12
    Deux lettres inédites de Simone Weil.S. Weil & P. Guillerme - 1973 - Dialogue 12 (3):454-464.
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  6.  59
    The Development of Metacognitive Ability in Adolescence.Leonora Weil, Stephen Fleming, Iroise Dumontheil, Emma Kilford & Rimona Weil - 2013 - Consciousness and Cognition 22 (1):264-271.
    Introspection, or metacognition, is the capacity to reflect on our own thoughts and behaviours. Here, we investigated how one specific metacognitive ability develops in adolescence, a period of life associated with the emergence of self-concept and enhanced self-awareness. We employed a task that dissociates objective performance on a visual task from metacognitive ability in a group of 56 participants aged between 11 and 41 years. Metacognitive ability improved significantly with age during adolescence, was highest in late adolescence and plateaued going (...)
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  7.  54
    Ivan Soll, "An Introduction to Hegel's Metaphysics". [REVIEW]Eric Weil - 1971 - Journal of the History of Philosophy 9 (1):110.
  8.  27
    The Stranger, Prudence, and Trust in Hobbes's Theory.FrederickD Weil - 1986 - Theory and Society 15 (5):759-788.
  9.  22
    Howard: Paternity and Pandora's Box.Jon Weil & Charles R. MacKay - 1992 - Cambridge Quarterly of Healthcare Ethics 2 (2):229-237.
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  10.  13
    Apollo's Last Words in Aeschylus'eumenides.O. Taplin, P. Victorius, So H. Weil & R. P. Winnington-Ingram - 2006 - Classical Quarterly 56:12-18.
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  11. The Place of Logic in Aristotle's Thought.E. Weil - 1975 - In Jonathan Barnes, Malcolm Schofield & Richard Sorabji (eds.), Articles on Aristotle. Duckworth. pp. 1--88.
     
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  12. The Need for Roots: Prelude to a Declaration of Duties Toward Mankind ; Translated by Arthur Wills ; with a Pref. By T. S. Eliot. [REVIEW]Simone Weil - 1979 - Octagon Books.
     
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  13.  35
    Broad Consent for Research With Biological Samples: Workshop Conclusions.Christine Grady, Lisa Eckstein, Ben Berkman, Dan Brock, Robert Cook-Deegan, Stephanie M. Fullerton, Hank Greely, Mats G. Hansson, Sara Hull, Scott Kim, Bernie Lo, Rebecca Pentz, Laura Rodriguez, Carol Weil, Benjamin S. Wilfond & David Wendler - 2015 - American Journal of Bioethics 15 (9):34-42.
    Different types of consent are used to obtain human biospecimens for future research. This variation has resulted in confusion regarding what research is permitted, inadvertent constraints on future research, and research proceeding without consent. The National Institutes of Health Clinical Center's Department of Bioethics held a workshop to consider the ethical acceptability of addressing these concerns by using broad consent for future research on stored biospecimens. Multiple bioethics scholars, who have written on these issues, discussed the reasons for consent, the (...)
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  14. Waiting for God.Simone Weil - 1951 - Harpercollins.
    Emerging from thought-provoking discussions and correspondence Simone Weil had with the Reverend Father Perrin, this classic collection of essays contains her most profound meditations on the relationship of human life to the realm of the transcendant.An enlightening introduction by Leslie Fiedler examines Weil's extraordinary roles as a philosophy teacher turned mystic. "One of the most neglected resources of our century ", Waiting for God will continue to influence spiritual and political thought for centuries to come.
     
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  15.  31
    Oppression and Liberty.Simone Weil - 1988 - Routledge.
    _Oppression and Liberty_ is one of Simone Weil's most important books on political theory.Here she discusses political and social oppression, its permanent causes, the way it works and its contemporary forms. Simone Weil's writings on oppression and liberty continue to be as valid and thought-provoking today as they were in her lifetime.
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  16. Hegel and the State.Eric Weil - 1998 - Johns Hopkins University Press.
    What kind of political philosopher was Hegel? In what ways was he right and wrong, and how much does it matter? To what extent can he be held responsible for the factions that came after him? Was he the founder of modern revolutionary theory, the great conservative champion of the Prussian militarist state, or a philosopher with equal appeal to left and right? The controversy surrounding such questions is fed both by the facts of Hegel's life and by the immense (...)
     
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  17.  16
    Lectures on Philosophy.Simone Weil - 1978 - Cambridge University Press.
    Simone Weil's Leçons de Philosophie are derived from a course she taught at the lyce;e for girls at Roanne in 1933-4. Anne Reynaud-Gue;rithault was a pupil in the class; her notes are not a verbatim record but are a very full and, as far as one can judge, faithful rendering, often catching the unmistakable tone of Simone Weil's voice as well as the force and the directness of her thought. The lectures form a good general introduction to philosophy, (...)
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  18. Gravity and Grace.Simone Weil - 1952 - Routledge.
    _Gravity and Grace_ shows Weil's religious thoughts and ideas, drawn from many sources - Christian, Jewish, Indian, Greek and Hindu - and focusing on suffering and redemption. It brings the reader face to face with the profoundest levels of existence as Weil explores the relationship of the human condition to the realm of the transcendent.
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  19.  19
    The Concept of Prayer. [REVIEW]A. S. S. - 1967 - Review of Metaphysics 21 (2):376-377.
    Phillips contends that the disrepute into which philosophy of religion has fallen is the fault of the many philosophers who, instead of investigating the meaning of prayer in its religious context, have approached religious language in a literal, unimaginative, and insensitive way. To remedy this, he carefully analyzes what the believer is doing, in order to find the "depth grammar" of religious statements. In the process he draws uncritically on Simone Weil's account of prayer as effacement of the self (...)
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  20. Formative Writings.Simone Weil - 2009 - Routledge.
    This volume, first published in English in 1987 makes available an important part of Weil’s early writings. Although primarily known as a religious thinker, she devoted enormous energy in her formative years to her work as a political activist and as a philosopher/teacher. This book reveals these other sides of Weil and demonstrates the lines of continuity underlying her whole thought. Written between 1929 and 1941 the book covers a crucial and transitional period in Weil’s life. Taken (...)
     
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  21. Formative Writings (Routledge Revivals).Simone Weil - 2009 - Routledge.
    This volume, first published in English in 1987 makes available an important part of Weil’s early writings. Although primarily known as a religious thinker, she devoted enormous energy in her formative years to her work as a political activist and as a philosopher/teacher. This book reveals these other sides of Weil and demonstrates the lines of continuity underlying her whole thought. Written between 1929 and 1941 the book covers a crucial and transitional period in Weil’s life. Taken (...)
     
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  22.  24
    Global Interference and Spatial Uncertainty in the Sustained Attention to Response Task (SART).William S. Helton, Lena Weil, Annette Middlemiss & Andrew Sawers - 2010 - Consciousness and Cognition 19 (1):77-85.
    The Sustained Attention to Response Task is a Go–No-Go signal detection task developed to measure lapses of sustained conscious attention. In this study, we examined the impact global interference and spatial uncertainty has on SART performance. Ten participants performed either a SART or a traditionally formatted version of a global–local stimuli detection task with spatially certain and uncertain signals. Reaction time in the SART was insensitive to global interference and spatial uncertainty, whereas reaction time in the low-Go task was sensitive. (...)
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  23.  16
    Introduction.Michael Pritchard, Taft H. Broome, Vivian Weil, Michael S. Pritchard, Joseph R. Herkert, Michael Davis & Taft Broome - 1999 - Science and Engineering Ethics 5 (4):541-567.
  24.  42
    Book Reviews. [REVIEW]Werner Menski, Carl Olson, William Cenkner, Anne E. Monius, Sarah Hodges, Jeffrey J. Kripal, Carol Salomon, Deepak Sarma, William Cenkner, John E. Cort, Peter A. Huff, Joseph A. Bracken, Larry D. Shinn, Jonathan S. Walters, Ellison Banks Findly, John Grimes, Loriliai Biernacki, David L. Gosling, Thomas Forsthoefel, Michael H. Fisher, Ian Barrow, Srimati Basu, Natalie Gummer, Pradip Bhattacharya, John Grimes, Heather T. Frazer, Elaine Craddock, Andrea Pinkney, Joseph Schaller, Michael W. Myers, Lise F. Vail, Wayne Howard, Bradley B. Burroughs, Shalva Weil, Joseph A. Bracken, Christopher W. Gowans, Dan Cozort, Katherine Janiec Jones, Carl Olson, M. D. McLean, A. Whitney Sanford, Sarah Lamb, Eliza F. Kent, Ashley Dawson, Amir Hussain, John Powers, Jennifer B. Saunders & Ramdas Lamb - 2005 - International Journal of Hindu Studies 9 (1-3):153-228.
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  25.  20
    The Devotion of the Forty Hours and Roman Baroque Illusions.Mark S. Weil - 1974 - Journal of the Warburg and Courtauld Institutes 37:218-248.
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  26. Eric Weil L'avenir de la Philosophie. Violence Et Langage. Huit Études Sur Eric Weil.Eric Weil & Jean Quillien - 1987
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  27. Bedürfen und Vorstellungsdestruktion: Phänomenologie des Bedürfens auf dem Hintergrund der Seinsgabe bei M. Heidegger, S. Weil und C. Bruaire. [REVIEW]R. KÜHN - 1995 - Gregorianum 76 (2):323-342.
    L'A. élabore une pensée ontologique basée sur une phénoménologie du besoin inspirée de Heidegger, S. Weil et Claude Bruaire. En partant du dépassement heideggérien de la métaphysique classique, complété par l'idée de Bruaire d'une onto-do-logie centrée sur le besoin auto-affectif et la pensée de S.Weil selon laquelle le désir du Bien absolu réside dans notre être charnel, l'A. présente le besoin comme étant révélation d'absolu et oubli représentatif absolu.
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  28.  40
    Evil and Elder Abuse: Intersections of Paul Ricoeur's and Simone Weil's Perspectives on Evil with One Abused Older Woman's Narrative.Christen L. Erlingsson - 2011 - Nursing Philosophy 12 (4):248-261.
    Doing violence and evil always indirectly or directly leads to making someone else suffer. Such is the dialogical structure of evil and it seems to be the dialogical structure of elder abuse as well. There is a perturbing sameness between definitions of evil and definitions of elder abuse. It is hard at times to see how or if there is any line of demarcation between the subjects. Two modern‐day philosophers, Paul Ricoeur and Simone Weil have delved particularly into the (...)
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  29. Simone Weil's Spiritual Critique of Modern Science: An Historical-Critical Assessment.Joseph K. Cosgrove - 2008 - Zygon 43 (2):353-370.
    Simone Weil is widely recognized today as one of the profound religious thinkers of the twentieth century. Yet while her interpretation of natural science is critical to Weil's overall understanding of religious faith, her writings on science have received little attention compared with her more overtly theological writings. The present essay, which builds on Vance Morgan's Weaving the World: Simone Weil on Science, Necessity, and Love (2005), critically examines Weil's interpretation of the history of science. (...) believed that mathematical science, for the ancient Pythagoreans a mystical expression of the love of God, had in the modern period degenerated into a kind of reification of method that confuses the means of representing nature with nature itself. Beginning with classical (Newtonian) science's representation of nature as a machine, and even more so with the subsequent assimilation of symbolic algebra as the principal language of mathematical physics, modern science according to Weil trades genuine insight into the order of the world for symbolic manipulation yielding mere predictive success and technological domination of nature. I show that Weil's expressed desire to revive a Pythagorean scientific approach, inspired by the "mysterious complicity" in nature between brute necessity and love, must be recast in view of the intrinsically symbolic character of modern mathematical science. I argue further that a genuinely mystical attitude toward nature is nascent within symbolic mathematical science itself. (shrink)
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  30. Fuera, Ante Las Puertas de la Iglesia: Libertad y Vínculos En S.Weil y E. Stein.Beate Beckmann - 1998 - Anuario Filosófico 31 (62):731-752.
    There is a striking correspondence -which reveals, at the same time, its important differences- between Edith Stein and Simone Weil, not only in their life circumstances but also in their intellectual preoccupation with the subject of the human being, liberty, and their relationship with the Absolute.
     
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  31.  33
    Simone Weil’s Philosophy of History.Bennett Gilbert - 2019 - Journal of the Philosophy of History 13 (1):66-85.
    The philosophical and religious ideas of Simone Weil bear on theory of history and historiography in ways not previously explored. They amount to a view of history as a consequence of the original creation, but they also exclude theodicy. By examining these ideas we see some of the ways in which to develop a theory history centered on a conception of moral understanding that is impartialist and universal. For Weil such understanding is both inside of and outside of (...)
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  32.  18
    An Approach to Simone Weil’s Philosophy of Education Through the Notion of Reading.Kazuaki Yoda - 2017 - Studies in Philosophy and Education 36 (6):663-682.
    This paper introduces Simone Weil’s notion of reading and some of its implications to education. Weil’s philosophy, in particular her notion of attention has caught interest of some education scholars; however, the existing studies are still underdeveloped. Introducing Weil’s notion of reading, which has not been studied almost at all by educationists but its significance is well-recognized by Weil scholars, I intend to set forth a more nuanced understanding of Weil’s attention that is necessary to (...)
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  33.  29
    Eric Weil’s Interpretation of Kant.William Kluback - 1984 - Idealistic Studies 14 (1):1-12.
    Eric Weil was born in Parchim in Mechlenburg in 1904 and died in Nice in 1977. He completed his doctorate with the philosopher Ernst Cassirer in 1928 in Hamburg. In 1933 he left Germany and settled in Paris. Weil joined the French army in 1939 and was interned in 1941 as a P.O.W. He completed his French doctorate with a major thesis, La Logique de la philosophie, and a minor thesis, Hegel et l’ état. Both books have become (...)
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  34.  14
    In Abandonment of the Parable: An Agambenian Interpretation of Simone Weil’s ‘Hesitations Concerning Baptism’.Arthur Willemse - 2018 - International Journal of Philosophy and Theology 79 (1-2):105-121.
    In this essay, I trace the motif of abandonment that runs through the ethics of Simone Weil. In doing so, as a conceptual lens, I make use of Giorgio Agamben’s concept of abandonment. Taking my cue from Weil’s hesitations concerning baptism, I examine her stance as a case of either sacrifice or exception, of ambiguity or indifference. Subsequently, I use Weil’s hesitations to examine an interconnected sequence of soteriology and metaphysics, following Church and potentiality, World and actuality, (...)
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  35.  18
    Philosophy and Violence From the Absolute to Action in Eric Weil's Logic of Philosophy.Roberto Saldías Barrera - 2013 - Ideas Y Valores 62 (153):201-218.
    RESUMEN Las tensiones y los vínculos posibles entre razón y violencia son un problema mayor para la filosofía. La obra de Eric Weil se consagra precisamente al análisis de las figuras históricas de dicha tensión, y su obra mayor, Logique de la Philosophie, desarrolla lo fundamental de dicho propósito. Se analiza la manera como Weil, desde la categoría de la acción -última categoría concreta de la filosofía-, en vínculo con las categorías precedentes (absoluto, obra, finito) y con las (...)
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  36.  25
    Simone Weil on Greece’s Desire for the Ultimate Bridge to God.Helen E. Cullen - 1999 - Faith and Philosophy 16 (3):352-367.
    Simone Weil believed that Greece’s vocation was to build bridges between God and man. This paper argues that, in light of Weil’s “tradition of mystical thought,” the Christian vocation is an extension of the Greek. The search for the perfect bridge in Homer, Sophocles and Plato comes to fruition in the Passion of Christ. The Greek thinkers, especially Plato with his Perfectly Just Man, already had implicit knowledge of the Passion’s truth.
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  37.  25
    The Love of God and Neighbor in Simone Weil’s Philosophy.Wendell Stephenson - 1997 - Journal of Philosophical Research 22:461-476.
    Simone Weil recognized that there is a problem reconciling the Iove of God/Good with the Iove of neighbor, and she probabIy believed that she never successfully resoIved it. A quotation from her ‘New York Notebook’ sets the probIem niceIy:OnIy God is the good, therefore, onIy He is a worthy object of care, solicitude, anxiety, longing, and efforts of thought. OnIy He is a worthy object of all those movements of the souI which are reIated to some vaIue.From this and (...)
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  38.  13
    Simone Weil’s Phenomenology of the Body.Lissa McCullough - 2012 - Comparative and Continental Philosophy 4 (2):195 - 218.
    Major thinkers of the twentieth-century explored the conditions for the possibility of perception, language, and thought, and Merleau-Ponty in particular addressed the physical body as a condition of existing and being situated in the world. Although French philosopher Simone Weil has not been recognized as belonging in this stream of philosophical history, this article seeks to demonstrate that Weil was a pioneering phenomenologist of the body; for remarkably like Merleau-Ponty—yet more than a decade before him in the early (...)
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  39.  4
    The Love of God and Neighbor in Simone Weil’s Philosophy.Wendell Stephenson - 1997 - Journal of Philosophical Research 22:461-476.
    Simone Weil recognized that there is a problem reconciling the Iove of God/Good with the Iove of neighbor, and she probabIy believed that she never successfully resoIved it. A quotation from her ‘New York Notebook’ sets the probIem niceIy:OnIy God is the good, therefore, onIy He is a worthy object of care, solicitude, anxiety, longing, and efforts of thought. OnIy He is a worthy object of all those movements of the souI which are reIated to some vaIue.From this and (...)
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  40.  56
    Simone Weil's Philosophy of Culture: Readings Toward a Divine Humanity.Richard H. Bell (ed.) - 1993 - Cambridge University Press.
    As the editor of this volume writes in his introduction: 'Simone Weil's philosophy is one that interrogates and contemplates our culture; it makes us aware of our lack of attention to words and empty ideologies, to human suffering, to the indignity of work, to our excessive use of power, to religious dogmatisms. Rather than set out a system of ideas, Simone Weil uses her philosophical reflections to show how to think about work and oppression, freedom and the good, (...)
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  41. Simone Weil's Apologetic Use of Literature: Her Christological Interpretation of Ancient Greek Texts.Marie Cabaud Meaney - 2007 - Oxford University Press UK.
    Marie Cabaud Meaney looks at Simone Weil's Christological interpretations of the Sophoclean Antigone and Electra, the Iliad and Aeschylus' Prometheus Bound. Apart from her article on the Iliad, Weil's interpretations are not widely known, probably because they are fragmentary and boldly twist the classics, sometimes even contradicting their literal meaning. Meaney argues that Weil had an apologetic purpose in mind: to the spiritual ills of ideology and fanaticism in World War II she wanted to give a spiritual (...)
     
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  42.  17
    Simone Weil's Apologetic Use of Literature: Her Christological Interpretation of Classic Greek Texts.Marie Cabaud Meaney - 2007 - Oxford University Press.
    Despite or perhaps because of this apologetic slant, Weil's readings uncover new layers of these familiar texts: Antigone is a Christological figure, combating ...
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  43. The Unity of Spiritual and Political Exercises in Simone Weil's Call for a New Saintliness: Being, Thinking and Doing in the Quest for the Good.Michael D. Ross - 2003 - Dissertation, The Catholic University of America
    Simone Weil was a French philosopher and theologian, political activist and mystical writer. She graduated from the Ecole Normale Superieure, and was licensed to teach philosophy in 1931. For the following six years, Weil taught in a number of lycees and was active in radical politics. ;Beginning in late 1937, Weil had a series of mystical experiences which turned her thoughts and actions toward Catholic belief and the Christian way of action. Though never baptized, she recorded in (...)
     
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  44.  25
    Secuencias de Un Viaje En El Tiempo: S. Weil y M. Zambrano.Carmen Revilla - forthcoming - Enrahonar: Quaderns de Filosofía.
  45.  14
    Les Attentes de Dieu Chez S. Weil.H. Mertens - 1965 - Philosophica 3.
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  46. S. WEIL, André und Simone—die Familie Weil, ISBN 978-3-86583-372-3.J. Splett - 2011 - Theologie Und Philosophie 86 (2):269.
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  47.  31
    Een Kritische Reflectie Op Het Verschijnsel Politiek: N.A.V. Eric Weil's Wijsbegeerte der Politiek.L. M. De Rijk - 1969 - Tijdschrift Voor Filosofie 31 (1):60 - 79.
    Le but de cet article est une critique de la philosophie politique de M. Eric Weil. Par opposition à M. Weil, l'auteur définit la „politique" ici comme l'art du réalisable, à préciser comme : l'art d'arriver à court terme à une organisation de la société qu'on estime meilleure, et cela en employant tous les moyens permis. L'homme politique n'est pas, ainsi que l'affirme M. Weil, un „saint de Vtmiversel”, qui, en ce qui concerne l'emploi de la violence, (...)
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  48.  18
    WEIL, S. "Œuvres Complètes". Tome V, Vol. 2. Édition Publié Sous la Direction de Robert Chenavier. "Écrits de New York Et de Londres - L’Enracinement. Prélude À Une Déclaration des Devoirs Envers L’Être Humain". Les Textes de Ce Volume on Tété Établis, Présentés Et Annotés Par Robert Chenavier Et Patrice Rolland Avec la Collaboration de Maire-Noëlle Chenavier-Jullien. Paris: Gallimard, 2013. 462p. [REVIEW]Fernando Rey Puente - 2014 - Kriterion: Journal of Philosophy 55 (130):765-771.
    Tomando como ponto de partida o diálogo "Clara", escrito por Schelling, o autor faz da conexão da Natureza com o Espírito o fio condutor da trajetória do pensamento schellinguiano. É, antes de tudo, na disputa com as filosofias de Fichte e Hegel, que se revela a convergência entre a concepção transcendental do Espírito e a filosofia da Natureza, dando-se assim a entender a importância de um conceito especulativo da Natureza como acesso ao mundo real. Taking the dialogue "Clara", written by (...)
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  49.  20
    Weil's Demosthenes Les Plaidoyers Politiques de Demosthène. Par Henri Weil. Deuxième Série. Androtion, Aristocrate, Timocrate, Aristogiton. Paris: Hachette et Cie. 1886. 8fr. [REVIEW]S. H. Butcher - 1887 - The Classical Review 1 (08):218-221.
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  50. Een kritische reflectie op het verschijnsel politiek: N.A.V. Eric Weil's wijsbegeerte der politiek.L. M. de Rijk - 1969 - Tijdschrift Voor Filosofie 31 (1):60-79.
    Le but de cet article est une critique de la philosophie politique de M. Eric Weil. Par opposition à M. Weil, l'auteur définit la „politique" ici comme l'art du réalisable, à préciser comme : l'art d'arriver à court terme à une organisation de la société qu'on estime meilleure, et cela en employant tous les moyens permis. L'homme politique n'est pas, ainsi que l'affirme M. Weil, un „saint de Vtmiversel”, qui, en ce qui concerne l'emploi de la violence, (...)
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