Results for 'Rimona S. Weil'

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  1.  46
    The Development of Metacognitive Ability in Adolescence.Sarah-Jayne Blakemore Leonora G. Weil, Stephen M. Fleming, Iroise Dumontheil, Emma J. Kilford, Rimona S. Weil, Geraint Rees, Raymond J. Dolan - 2013 - Consciousness and Cognition 22 (1):264.
    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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  2.  57
    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.  64
    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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  4.  32
    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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  5.  63
    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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  6. 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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  7.  28
    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.
  8.  16
    Deux lettres inédites de Simone Weil.S. Weil & P. Guillerme - 1973 - Dialogue 12 (3):454-464.
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  9. 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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  10. 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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  11.  17
    Les Attentes de Dieu Chez S. Weil.H. Mertens - 1965 - Philosophica 3.
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  12.  30
    Secuencias de Un Viaje En El Tiempo: S. Weil y M. Zambrano.Carmen Revilla - forthcoming - Enrahonar: Quaderns de Filosofía.
  13.  43
    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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  14.  24
    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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  15.  23
    Simone Weil: "The Just Balance".Peter Winch - 1989 - Cambridge University Press.
    This book examines the religious, social, and political thought of Simone Weil in the context of the rigorous philosophical thinking out of which it grew. It also explores illuminating parallels between these ideas and ideas that were simultaneously being developed by Ludwig Wittgenstein. Simone Weil developed a conception of the relation between human beings and nature which made it difficult for her to explain mutual understanding and justice. Her wrestling with this difficulty coincided with a considerable sharpening of (...)
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  16.  19
    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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  17. Simone Weil: The Way of Justice as Compassion.Richard H. Bell - 1998 - Rowman & Littlefield Publishers.
    Richard H. Bell analyzes the social and political thought of Simone Weil, paying particular attention to Weil's concept of justice as compassion. Bell describes the ways in which Weil's concept of justice stands in contrast with liberal 'rights-based' views of justice, and focuses upon central aspects of her thought, including 'attention,' human suffering and 'affliction,' and the importance of 'a spiritual way of life' in reshaping the individual's role in civic life.
     
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  18. 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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  19. Simone Weil and the Specter of Self-Perpetuating Force.E. Jane Doering - 2010 - University of Notre Dame Press.
    Simone Weil's rejection of pacifism -- The empire of force -- Love of neighbor versus totalitarianism -- Values for reading the universe -- Reading and justice -- Simone Weil and the Bhagavad-Gita -- Justice and the supernatural -- Neither victim nor executioner -- Appendix : English translations of Simone Weil's essays.
     
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  20.  7
    Simone Weil and the Theo‐Poetics of Compassion.Andrea Hollingsworth - 2013 - Modern Theology 29 (3):203-229.
    Simone Weil's writings suggest that human compassion is divinely revelatory to the extent that interpersonal union and estrangement intensify identically and simultaneously. The relational space of compassionate communion is aporetic; the more attuned one becomes to an afflicted other, the more unreachable this other is seen to be. In her uniquely poetic style of writing, Weil locates perhaps the most intense experience of God directly in the center of this aporia. Compassion between two people—a sufferer and an empathizer—becomes (...)
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  21.  23
    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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  22.  15
    Simone Weil and the Intellect of Grace.Henry Le Roy Finch - 1999 - Continuum.
    ' What comes through strongly in this book are Weil's power of analysis and criticism, her love of truth and hunger for justice, her commitment to non-violence, ...
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  23.  45
    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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  24. 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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  25.  8
    Trans*Versal Animacies and the Mattering of Black Trans* Political Life.Abraham Weil - 2017 - Angelaki 22 (2):191-202.
    This article explores trans*versal connections between transness, blackness, and the animal. Drawn from the conceptual vocabulary of cultural theorist Félix Guattari, this article argues that the central purpose of transversality is to create linkages between previously unexplored singularities in a field, and then to create connections in other conceptual topographies at different levels of discursivity. The article advances an extension of Guattari’s “transversal” into a more capacious concept of the “trans*versal,” to analyze the #blacklivesmatter and #blacktranslivematter movements that draw on (...)
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  26.  39
    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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  27.  51
    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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  28.  31
    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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  29.  34
    A Truer Liberty: Simone Weil and Marxism.Lawrence A. Blum & Victor J. Seidler - 2009 - Routledge.
    Simone Weil — philosopher, trade union militant, factory worker — developed a penetrating critique of Marxism and a powerful political philosophy which serves an alternative both to liberalism and to Marxism. In A Truer Liberty , originally published in 1989, Blum and Seidler show how Simone Weil’s philosophy sought to place political action on a firmly moral basis. The dignity of the manual worker became the standard for political institutions and movements. Weil criticized Marxism for its confidence (...)
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  30.  58
    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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  31. 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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  32.  19
    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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  33.  19
    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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  34.  34
    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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  35.  11
    Problèmes Kantiens.Eric Weil - 1963 - Vrin.
    Le premier de ces essais traite de la question tant discutée de la chose-en-soi; le second d’un problème qui, en revanche, a semblé négligé par la plupart des commentateurs, à savoir, celui de l’unité de la Critique du jugement, qui est, en même temps, celui de l’unité du système kantien et celui de l’unité du monde, le problème du sens de l’existence et de l’existence du sens; le troisième permet de voir, sur un exemple concret, comment la seconde révolution de (...)
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  36.  14
    Simone Weil: Thinking Poetically.Joan Dargan - 1999 - State University of New York Press.
    Situates Weil’s writing within the French literary tradition, and recognizes her as a master stylist.
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  37. S. PETREMENT, Simone Weil, ISBN 3-936522-84-4.J. Splett - 2008 - Theologie Und Philosophie 83 (4):590.
     
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  38.  21
    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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  39.  25
    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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  40.  12
    Is It Possible to Equilibrate the Different “Levels” of an Imbalanced Biological System by Acting Upon One of Them Only? Example of the Agonistic Antagonistic Networks.E. Bernard-Weil - 1991 - Acta Biotheoretica 39 (3-4):271-285.
    To answer the question in the title, we take as an example the model for the regulation of agonistic antagonistic couples (MRAAC). It is a model that associates 4 non-linear differential equations and allows to simulate balance, imbalance between two state variables, and control, if necessary, by two control variables of the same nature as the state variables: this control is defined as a bilateral strategy (bipolar therapy in the medical field). The super model for the regulation of agonism antagonistic (...)
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  41.  51
    Simone Weil’s Way of the Cross.Gerda Blumenthal - 1952 - Thought: Fordham University Quarterly 27 (2):225-234.
  42.  8
    Simone Weil's Concept of Grace1.Bartomeu Estelrich - 2009 - Modern Theology 25 (2):239-251.
  43.  26
    Simone Weil (M.C.) Meaney Simone Weil's Apologetic Use of Literature. Her Christological Interpretations of Ancient Greek Texts. Pp. Xviii + 245. Oxford: Oxford University Press, 2007. Cased, £50. ISBN: 978-0-19-921245-. [REVIEW]Kurt Lampe - 2009 - The Classical Review 59 (2):615-.
  44.  5
    Simone Weil, God's Servani.Donald Nicholl - 1950 - New Blackfriars 31 (365):364-372.
  45. Weaving the World: Simone Weil on Science, Mathematics, and Love.Vance G. Morgan - 2005 - University of Notre Dame Press.
    "_Weaving the World_ is a well-written and lucid overview of Simone Weil's writings on science and mathematics. This book will be of great benefit for anyone who wishes to pursue Weil's thought in depth." —_Eric O. Springsted, President of the American Weil Society_ "_Weaving the World_ is a detailed account of the philosophy of science and knowledge of Simone Weil. It is a very useful contribution to our understanding of one of the deepest and most incandescent (...)
     
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  46.  63
    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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  47.  23
    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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  48.  17
    Simone Weil on Labor and Spirit.Inese Radzins - 2017 - Journal of Religious Ethics 45 (2):291-308.
    This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a (...)
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  49.  21
    Simone Weil : le marxisme hors de soi.Thomas Dommange - 2007 - Les Etudes Philosophiques 82 (3):207.
    Résumé — Le rapport de Simone Weil au marxisme est paradoxal en ce qu’il dévoile une fidélité à Marx par-delà les ruptures et les renonciations à la théorie marxiste. Au premier abord, les liens de Weil au marxisme semblent discontinus puisque après avoir adopté certaines idées révolutionnaires pendant ses premières années d’activité politique, elle critique Marx dès les années 1930, et finit apparemment par l’abandonner dans la dernière partie de sa vie. Ce constat, cependant, loin de révéler la (...)
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  50. Philosofisch Institut. Faculteitder Wusbeceerte. Rijksunivers1teitleiden. Netherlands Twilight of the Eiaos the Question of Form in Heidegger's Reading of Nietzsche's Thought Upon Art. [REVIEW]Weil Es Glassen Verschmaht & Uns Zu Zerstoren - 2002 - Existentia 12:471.
     
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