Simone Weil e a grandeza da infelicidade humana

Simone Weil: La gravedad y la gracia

Simone Weil educadora. Tras los ecos de su voz. Ed. Claret., 2019

La vida de Simone Weil transcurre entre las dos guerras "mundiales". Nace en París, en 1909, en el seno de una familia agnóstica de ascendencia judía bien posicionada. El padre es médico y la madre, que había querido serlo pero no pudo dadas las circunstancias históricas sobre las mujeres, posee una gran formación intelectual y artística. Simone se nutre de un ambiente cultural estimulante potenciado por la relación con su hermano mayor, André, que llegó a ser matemático de prestigio. Crece rodeada de cariño, seguridad afectiva y libertad, entre diferentes episodios que condicionarán una salud delicada. Entre 1914 y 1918 la familia se traslada por Francia, siguiendo al padre, teniente médico durante la "Gran Guerra". Los dos hermanos son educados, estos años, por tutores privados y por la madre que procura una educación liberal. Aprende a leer con su hermano. Se inventan juegos y lenguajes propios. Representan tragedias griegas. "Madrina de guerra", se priva de dulces y realiza pequeños trabajos para enviarle algo a un soldado con quien se cartea. El soldado pasará unos días con los Weil en 1917 poco después morirá en combate. "Desde 1914, la guerra no se ha apartado nunca de mi pensamiento", dirá a Maurice Schumann en una de sus últimas cartas (Escritos de Londres, EL, Trotta, 158). A los 14 años sufre una profunda crisis de angustia al pensar que jamás llegaría a alcanzar la verdad. Finalmente descubre que la verdad, si se desea intensamente, acaba por sobrevenir a cualquiera. Se adhiere, desde entonces y para siempre, a la búsqueda de la verdad. La adhesión a la verdad y el compromiso activo con los más desfavorecidos marcarán el itinerario de Simone. Simone valora la sabiduría popular de la gente con pocos recursos. En el instituto Henri IV1 se apasiona por la filosofía con Alain2 y su método pedagógico de lectura directa de los textos filosóficos, las tragedias griegas y las grandes obras de la literatura clásica, así como su estímulo para ser fieles a sí mismos, para ordenar el pensamiento mediante la escritura y para indagar siempre, dejando abierto el camino de la confrontación y de la duda. 1 1 Donde realizó el curso preparatorio para entrar en la Escuela Normal Superior. 2 Seudónimo del filósofo, educador y escritor Emile-Auguste Chartier

Simone Weil educadora. Tras los ecos de su voz. Ed. Claret, 2019

Simone Weil, educator. Unregulated educational aspects. If there is one facet that has accompanied Simone Weil throughout her life, it is that of an educator, but this aspect has not been studied much. Perhaps because when we relate education and Simone Weil we think of the three years she spent as a teacher in Secondary Education, which is insufficient to extract some pedagogical proposals. Simone gave informal classes since she was a child when she taught her cousin, making her distinguish between what was important and what was necessary, until the end of her days when, exhausted and sick, with hardly any food or sleep, while she worked and tried to finish her last work, Echar Raíces (ER), she helped her employer's children with their homework. The testimonies of those who knew her are a good source about her pedagogical work. There are educational aspects dispersed throughout her work. The first texts collected in the Historical and Political Writings give an account of the instruction she gave in workers' circles during her life as a student and a trade unionist and mark her orientation, such as the importance of raising the level of language so as not to be easily manipulated or the need for an education that gives priority to analogy, the conjunction of manual work with intellectual work, the relationship of all this with technology, the sciences, mathematics, comradeship and the promotion of the critical spirit, not running away from contradictions. It is not that the level of theoretical studies should be lowered," he says, referring to worker training, "but rather the opposite; much more should be done to stimulate the intelligence; but at the same time the teaching should be made much more concrete" (The Working Condition-CO-, 256). In his 1931 thesis he points out the importance of work and of the necessary conjunction of perception, experience and thought, something that would later mature in his 1942 notion of reading. We have related these aspects to those applied by Pestalozzi (Switzerland, 1746-1827) taking into account the education he received from his mother and the cultivation of sensitivity. Pestalozzi is the father of the pedagogical currents that will put the child and his activity in the centre of education and he was so because of the relation he established between perception, language and action as well as because of the ability to reach the poorer strata through collaborative education.

Logos. Anales del Seminario de Metafísica, 2023

A Parte Rei Revista De Filosofia, 2004

Reseña: Simone Weil, Reflexiones sobre las causas de la libertad y de la opresión social.

El presente documento es una reseña del libro Reflexiones sobre las causas de la libertad y de la opresión social de Simone Weil, realizada para la asignatura Corrientes Actuales de la Filosofía del Grado en Humanidades de la Universidad Pablo de Olavide, con objeto del estudio y profundización de la misma.

2015

Starting with a brief characterization of the “conservative” primitive societies –of its anthropological, philosophical and religious border with respect to our own time– and with the affirmation of the paradoxical revolutionary nature of the founding myth of the “progressive” modern times –those which praise the opposite features of Philosophy and Christianity, and, at the same time, are finally ready to carry out the breakdown that regarding them is given by nulle et non avenue –; the following paper aims to show how the “bourgeois” Nation States and also the “Philosophy” or Ideology that comes along with them entail a sort of violence, which first “philosophical” act is precisely to conceal (“mythically”, to use René Girard’s expression) that same violence within the vulgar simplification that is imposed upon us regarding such a complex and subtle matter.A partir de una breve caracterización de las “conservadoras” sociedades primitivas —de su frontera antropológica, filosófica y ...