查看完整版本: 介绍介绍Simone WEIL吧

西班牙共和国 2003-5-4 13:28

国内有几本关于她的书，一本传记，还有《在期待之中》，《扎根》，关于她的政治思想的介绍比较少

Don 2003-5-4 15:17

《在期待之中》,大学里买了一本读了读，但没有深究，所以说不上来。

xyz03 2003-5-11 12:44

《扎根》其实主要是介绍她的政治思想。她的传记是否也有中译本了？刘小枫、萌萌、林贤治等都有文章论述过。

Dandes 2003-5-15 11:30

西蒙尼·魏尔(1909-1943) 法国哲学家，神秘主义者,前欧洲议会主席，法国前内阁部长，二次世界大战抵抗战士。生于巴黎。她长期致力于探索人的隐秘期盼和宇宙的机械必然性之间的冲突。34岁即因病英年早逝。所有著作都在逝世后结集出版。主要著作有《庄重和恩典》、《根的必要》、《等待上帝》、《致一个牧师的信》、《笔记》(三卷)、《压制与自由》、《论科学、必然性和对上帝的爱》等。她的作品使她成为治疗精神创痛方面最细致的心理学家，成为一位分析权势、暴力、恐怖和死亡等概念的天才。

xyz03 2003-5-16 08:16

“治疗精神创痛方面最细致的心理学家”一说，有根据吗？请提供出处。 “前欧洲议会主席，法国前内阁部长”？法文原文怎么说？ 《庄重和恩典》、《根的必要》、《等待上帝》，中文译本分别作《重负与神恩》（顾嘉琛、杜小真译，香港：汉语基督教文化研究所1998）、《扎根》（徐卫翔译，北京：三联2003）、《期待上帝》（杜小真、顾嘉琛译，香港：三联1994）。 《致一个牧师的信》，牧师当作牧者或教士（神甫？）。 我很欣赏那位教士对她的评语：“Je crois que son âme est incomparablement plus haute que son génie”！

richard.moigz 2003-5-16 09:21

《致一个牧师的信》，在《期待上帝》的附篇作“致一位修士的信”。

Dandes 2003-5-16 17:02

Simone Weil <div class="quotetop">QUOTE</div><div class="quotemain">Simone Weil is the patron philosopher of the If Monks had Macs... new media library. She wrote with the clarity of a brilliant mind educated in the best French schools, the social conscience of a grass-roots labor organizer, and the certainty and humility of a Christian mystic. Andre Gide called her the saint of all outsiders. Despite her rapturous love of Jesus Christ, she never ceased to study the truths of the religions of the East. She stayed outside of any church, but her passionate need to share the sufferings of others led her to fight with the anarchists in the Spanish Civil War, to work as a field hand and an unskilled laborer, and ultimately to die in England at the age of 34 from tuberculosis complicated by her refusing to eat more than Hitler's rations allotted to her countrymen in occupied France. After her death writers as diverse as T.S Eliot and Albert Camus declared her one of our century's foremost thinkers. Weil, the facts Simone Weil was born in Paris in 1909 into an affluent close-knit Jewish family. When she was ten years old she informed her middle-class parents that she had become a Bolshevik and would be reading the communist party newspapers from now on. By the time she entered college she was writing incisive critiques of Marxist thought. Nonetheless she continued to oppose capitalist systems of production, not so much because the elite own the means of production but because another more fundamental conflict had been added, \"by the very means of production, between those who have the machine at their disposal and those who are at the disposal of the machine.\" >From her undergraduate days on, she not only taught free classes to workers on the railroads, in the mines and in the fields, but she donated large portions of her small salary and her time to aid them in their struggles. At the Sorbonne, Weil's classmate, the feminist writer Simone de Beauvoir, finished second in the tests that awarded a certificate to teach philosophy. There were scores of men behind her, and just Simone Weil ahead of her in first place. Simone de Beauvoir wrote of Weil in her book Memoirs of a Dutiful Daughter: A great famine had broken out in China, and I was told that when she heard the news she had wept: these tears compelled my respect much more than her gifts as a philosopher. I envied her having a heart that could beat right across the world. I managed to get near her one day. I don't know how the conversation got started; she declared in no uncertain tones that only one thing mattered in the world: the revolution which would feed all the starving people of the earth. I retorted, no less peremptorily, that the problem was not to make men happy, but to find the reason for their existence. She looked me up and down: 'It's easy to see you've never been hungry,' she snapped. Simone Weil was not a typical non-conforming left-wing philosophy student. She had at adolescence embraced, once-and-for-all, the idea of chastity. Her classmates called her the \"Red Virgin.\" After college Weil taught Secondary School for a year in Le Puy. She shocked the city fathers by immediately organizing and marching with the town's unemployed workers. At the time of the school's mid-year exams when even her best students were failing the official tests, she was asked to resign. She refused. Her students rallied around her even though her unorthodox lessons were damaging their academic careers. When she was fired she thanked her superiors and declared that she had always regarded dismissal as the normal culmination of her career. Weil taught again at a school in Roanne where she continued to help organize unemployed and exploited workers. At Roanne one of her students, Anne Reynaud-Guérithault, preserved the notes she had taken in Simone Weil's turbulent second year as a school teacher. Those student notes were published decades later, and are now used as textbooks in college-level courses in philosophy. My introduction to Simone Weil concludes with a page from the miscellaneous notes that are among those collected at the back of the book of that student notebook (Lectures on Philosophy.) After a few more teaching assignments and union organizing efforts Simone Weil quit teaching to work and live for a year as a member of the most despised class in the French factory system -- unskilled women workers. She did piece-rate factory work. Because she had poor manual dexterity and an over-active mind she could not work efficiently enough to pay rent and buy sufficient food. Unlike Henry David Thoreau, who also made an experiment in living by manual labor, Simone Weil paid her affluent parents for every meal she ate with them and went hungry when she ran out of money. During this time the migraine headaches she suffered from often debilitated her for days. Simone talks about the profound impact this year of factory work had on her in a letter that is included in this introduction to her thought. (see \"A mystic's inner life\") In 1937 Simone Weil left for Spain to fight on the anarchist side of the Spanish Civil War. Although she was on the front lines wandering around with a gun she didn't shoot anyone, nor, according to her comrades, not even at target practice did she hit anything. Fortunately, she stepped into a pot of boiling oil (since the meal was being prepared on the front lines the cooking was being done in a pit), and was removed from the battlefield before her unit was massacred. In 1938 Weil had the first of the mystical experiences she describes so simply and clearly in the excerpts from her \"Spiritual Autobiography\" (see \"A mystic's inner life\"). In 1942 she reluctantly fled from France to America with her parents to escape the fate of so many Jews in Hitler's Europe. Although she had a great love of life, nature, the theater, and of her family and friends Simone Weil had an almost pathological need to share the human suffering around her. She confessed in a letter, \"every time I think of the crucifixion of Christ I commit the sin of envy.\" She left for America only after getting promises that she could then travel to England to join the Free French organizing under De Gaulle. In England, even after she contracted tuberculosis, she continued to refuse to eat more than the rations officially allowed those still living in Nazi occupied France. In the last year of her life, in addition to her war duties she wrote a number of major essays. As she lay dying she wrote \"The Need for Roots\" in which she noted that we have declared the rights of man but overlooked the obligations and this has left us self-righteous and rootless. The book outlined what Weil believed would be the necessary first steps for a rebirth of freedom and justice in Europe. Simone Weil squeezed every clear thought she could out of her brilliant mind but, unlike so many geniuses, she always longed to escape that from that brilliance. As she put it in one of her last essays: The difference between more or less intelligent men is like the difference between criminals condemned to life imprisonment in smaller or larger cells. The intelligent man who is proud of his intelligence is like a condemned man who is proud of his large cell. (from the essay \"Human Personality\") Or as the Buddha put it, a raft is useful for crossing the river, but it is best left behind when you enter the forest on the other side. The following sections of this introduction to Simone Weil's thought sketch her escape plans and what she found on the other side. Philosopher, theologian, critic, sociologist, political activist -- Simone Weil was among the foremost thinkers of our time. Best known in this country for her theological writing, Weil wrote on a great variety of subjects ranging from classical philosophy and poetry, to modern labor, to the language of political discourse. The present anthology offers a generous collection of her work, including essays never before translated into English and many that have long been out of print. It amply confirms Elizabeth Hardwick's words that Simone Weil was \"one of the most brilliant and original minds of twentieth-century France\" and \"a woman of transcendent intellectual gifts and the widest learning.\" A longtime Weil scholar, Sian Miles has selected essays representative of the wide sweep of Weil's work and provides a superb introduction that places Weil's work in context of her life and times. </div> cited from <a href="http://www.semcoop.com/detail/1555840213" target="_blank">http://www.semcoop.com/detail/1555840213</a>

richard.moigz 2003-5-16 17:39

谢谢斑竹Dandes！ “同志们团结起来”可是个老而新的口号哦。：-）

xyz03 2003-5-19 01:35

也贴一段英文的介绍！ Simone Weil (1909-1943) <div class="quotetop">QUOTE</div><div class="quotemain">French philosopher, activist, and religious searcher, whose death in 1943 was hastened by starvation. Weil published during her lifetime only a few poems and articles. With her posthumous works - 16 volumes, edited by André A. Devaux and Florence de Lussy - Weil has earned reputation as one of the most original thinkers of her era. T.S. Eliot called her as \"a woman of genius, of a kind of genius akin to that of the saints.\" \"What a country calls its vital economic interests are not the things which enable its citizens to live, but the things which enable it to make war. Gasoline is much more likely than wheat to be a cause of international conflict.\" (from The Need for Roots, 1949) Simone Weil was born in Paris. She was raised in an agnostic Jewish family. Her father, Bernard Weil, was an Alsation physician and her mother, née Salomea Reinherz, was Austrian-Galician. Salomea - or Selma - had desired to become a doctor but her father denied it. For her children she wanted the best education available. Weil's brother Andrè solved mathematical problems beyond the doctoral level at the age of twelve, and he became a distinguished mathematician. Selma Weils solicitude had also an excessive side - she had a phobic dread of microbes and imposed on her children compulsive hand-washing. Throughout her life, Simone had problems with food. She refused to eat sugar in 1914 because it was not rationed to French soldiers in the war. Possibly due to her malnutrition she had in the late 1930s mystical experiences. In her early teens Weil mastered Greek and several modern languages. After the Russian Revolution she was accused of being a Communist by a classmate but she answered: \"Not at all; I am a Bolshevik.\" Weil studied at the Lycée Fénelon (1920-24) and Lycée Victor Duruy, Paris (1924-25), graduating as baccalauréat. She continued her studies then at Lycée Henri IV (1925-28), where she was taught by the noted French philosopher Alain, pseudonym of Emile Auguste Chartier, who trained her students to think critically by assigning them topoi, take-home essay examinations. In 1928, she finished first in the entrance examination for the École Normale Supérieure; Simone de Beauvoir finished second. During these years Weil attracted much attention with her radical opinions and she was called the \"Red virgin.\" In 1931 Weil received her agrégation in philosophy. She alternated stints of teaching philosophy with manual labour in factories and fields in order to understand the real needs of the workers Weil insisted that writing should be based on experience. Between the years 1931 and 1938 she taught at various schools in Le Puy, Auxeterre, Roanne, Bourges, and Saint-Quentin. She did not associate with her teacher colleagues but preferred the company of workers and sat with them in cafés. Her salary she shared with the unemployed. After participating in a protest march she was forced to resign from Le Puy-en-Velay high school. In 1934-35 she was a \"hopelessly inept\" factory worker for Renault, Alsthom, and Carnaud. This hard period nearly crushed her emotionally and physically - she handicapped with abnormally small, feeble hands - as she confessed in her diary. In spite of her pacifist beliefs, she served in 1936 briefly as a volunteer with the Republicans in the Spanish Civil War. The novelist Georges Bataille described her as \"a Don Quixot\". \"'I knew her very well,' Trotsky wrote in a letter of July 30, 1936, to his comrade Victor Serge. 'I have had long discussions with her. For a period of time she was more or less in sympathy with our cause, but then she lost faith in the proletariat and in Marxism. It's possible that she will turn toward the left again. But is it wort the trouble to talk about this any longer?'\" (from The Left Hand of God by Adolf Holl, 1997) Weil revealed in her journals her deepening disillusionment with ideologies after witnessing the horrors of war in Spain. 'From human beings, no help can be expected', she wrote already in 1934. She saw that Communism leads to the formation of a State dictatorship and for a time she felt attraction to Anarchism and Syndicalism. Her pacifist stance she later saw as a mistake, saying: \"If Mr. Gandhi can protect his sister from rape through nonviolent means, then I will be a pacifist.\" For a time she worked for the anarchist trade union movement La Révolution Prolétarianne. In the mid-1930s Weil became increasingly drawn to Christianity but she refused baptism into the Catholic Church. In 1938 she converted from Judaism to Christianity. Weil studied Greek poetry and Gregorian music, and in 1937 at the chapel of St. Francis of Assisi, in Asssisi, Italy, she had one of her mystical experiences. Sex was something she was afraid and she dressed in the clothes of a poor monk or a soldier. During the first years of World War II Weil lived with her parents in Paris, Vichy, and Marseilles. Weil continued to write and worked at Gustave Thibon's vineyards in Saint-Marcel d'Ardéche. Before leaving France she gave to Thibon her notebooks and other papers, which formed the core of her posthumous works. In Marseilles she met Father Joseph-Marie Perrin, with whom she had long discussions, but refused finally his offer to baptize her into the Catholic faith. She fled from Nazi occupation to the United States and then to England in 1942, where she worked for the Ministry of the Interior in De Gaulle's Free French movement in 1943. Weil died at the age of 34 of tuberculosis and self-neglect in Ashford on August 24, 1943. She refused food and medical treatment out of sympathy for the plight of the people of Occupied France. This act hastened her death, although it is debated whether her death was a result of actual suicide or mental illness.Weil also believed that one must \"decreate\" oneself to return to God. Weil's early essays were published in Alain's Libre Propos and from 1940 she contributed to Les Cahiers du Sud. Her writings from her first period (1931-36) explore contemporary problems from revolutionary-political vantage point. The later writings (1938-43) reflect her religious seeking. In Gravity and Grace (1947) she stated that \"attachement is the great fabricator of illusions; reality can be attained only by someone who is detached.\" God, in creating the universe, effaced himself from it and surrendered it to its own law of gravity, or necessity. \"Necessity is everywhere, and the good nowhere,\" she wrote. 'La pesanteur' or gravity meant in Weil's text undeveloped, primitive forces in human beings. Another force, in conflict with it, is God's grace. \"Two forces prevail in the universe: light and gravity.\" Weil's political philosophy is best expressed in the The Need for Roots (1953). The great problem of society is 'déracinement', its 'uprootedness'; its cure is a social order grounded in a 'spiritual core' of physical labor. From work one can find beauty, poetry and spiritual inspiration. She wrote it in 1943 at the request of the Free French organization as a guide to the reconstruction of postwar France. In Oppression and Liberty (1955) she is concerned with the nature and possibility of individual freedom in various political and social systems, finally opting for liberalism rather than socialism. \"The intelligent man who is proud of his intelligence is like the condemned man who is proud of his cell.\" FOR FURTHER READING: Simone Weil by Jacques Cabaud (1964); Simone Weil by Richard Rees (1966); Simone Weil: A Life by Simone Pétrement (1988, orig. French edition 1973); Simone Weil by Dorothy T. McFarland (1983); Simone Weil: A Modern Pilgrimage by Robert Coles (1987); Simone Weil by Pat Little (1988); Simone Weil: An Intellectual Biography by Gabriella Fiori (1989); Red Virgin: A Poem Of Simone Weil by Stephanie Strickland 1993 ; Simone Weil by Heiz Abosh (1994); Simone Weil by Francine du Plessix Gray (2001) - For further information: Hermenaut; Simone Weil site - See also: Rosa Luxemburg Selected works: LA PESANTEUR ET LA GRÂCE, 1947 - Gravity and Grace - Painovoima ja armo L'ENRACINEMENT, 1949 - The Need for Roots L'ATTENTE DE DIEU, 1950 - Waiting for God LA CONNAISSANCE SURNATURELLE, 1950 - First and Last Notebooks CAHIERS, 1951-56 (3 vols.) - The Notebooks of Simone Weil INTUITIONS PRÉ-CHRÉTIENNES, 1951 - Intimations of Christianity among the Ancient Greeks LA CONDITION OUVRIÈRE, 1951 LETTRE À UN RELIGIEUX, 1951 - Letter to a Priest LA SOURCE GRECQUE, 1953 OPPRESSION ET LIBERTÉ, 1955 (ed. by Albert Camus) - Oppression and Liberty The Iliad, or, The Poem of Force, transl. by Mary McCarthy, 1956 ÈCRITS DE LONDRES ET DERNIÈRES LETTRES, 1957 LEÇON DE PHILOSOPHIE, 1959 - Lectures on Philosophy ÈCRITS HISTORIQUES ET POLITIQUES, 1960 PENSÉES SANS ORDRE CONCERNANT L'AMOUR DE DIEU, 1962 Selected Essays, 1934-43, 1962 Seventy Letters, 1965 SUR LA SCIENCE, 1966 On Science, Necessity, and the Love of God, 1968 First and Last Notebooks, 1970 Gateway to God, 1974 The Simone Weil Reader, 1977 RÈFLEXIONS SUR LES CAUSES DE LA LIBERTÉ ET LE L'OPPRESSION SOCIALE, 1980 Two Moral Essays, 1981 Simone Weil, An Anthology, 1986 Formative Writings, 1929-41, 1987 ŒUVRES COMPLETES, 1989-1994 (six vols.) </div>(http://www.kirjasto.sci.fi/weil.htm)

Dandes 2003-5-20 16:57

来一段法语的 <img src="style_emoticons/<#EMO_DIR#>/biggrin.gif" border="0" style="vertical-align:middle" alt="biggrin.gif" /> <div class="quotetop">QUOTE</div><div class="quotemain">Soeur cadette d'André Weil, un enfant prodige qui allait devenir l'un des proches collaborateurs d'Einstein, fille d'un médecin qui adhérait aux dogmes positivistes de la science de son époque, Simone Weil a eu la rigueur comme langue maternelle; une rigueur alliée, dès le plus jeune âge à une passion de l'absolu, qui inspira le commentaire suivant au philosophe Gustave Thibon, l'ami à qui elle avait confié ses principaux manuscrits. «Elle connaissait, elle vivait la distance désespérante entre \"savoir\" et \"savoir de toute son âme\" et sa vie n'avait pas d'autre but que d'abolir cette distance.» Cette passion de l'absolu la conduisit à l'usine, puis à la guerre d'Espagne, puis en Italie, dans les lieux, Assise en particulier, qui avaient inspiré saint François. Elle devait mourir en Angleterre, où elle était venue, après un détour par les États-Unis, conduite par son désir de se rapprocher de ses compatriotes. Et à trente-quatre ans, en dépit d'une vie très active et d'une migraine qui ne lui laissait guère de répit, elle avait accompli une oeuvre dont on n'a pas encore mesuré l'ampleur et la qualité. Albert Camus, celui qui a publié plusieurs de ses oeuvres, (Oppression et liberté, L'Enracinement, La Condition ouvrière, Pensées sans ordre concernant l'amour de Dieu) dans la collection Espoir chez Gallimard, a écrit à son sujet: \"Il me paraît impossible d'imaginer pour l'Europe une renaissance qui ne tienne pas compte des exigences que Simone Weil a définies.\" Voici un extrait de la préface de Gustave Thibon pour La pesanteur et la grâce, son premier ouvrage publié: Née à Paris en 1909, ancienne élève d'Alain, elle entra très jeune à l'École normale supérieure et passa brillamment l'agrégation de philosophie.Elle enseigna ensuite dans divers lycées et se mêla très tôt à la politique. Il va sans dire que ses convictions révolutionnaires, qu'elle manifestait sans le moindre souci des convenances professionnelles ou mondaines, lui attirèrent quelques ennuis administratifs qu'elle accueillait avec un dédain transcendant. À un inspecteur général qui la menaçait de sanctions pouvant aller jusqu'à la révocation, elle répondit en souriant: «Monsieur l'inspecteur, j'ai toujours considéré la révocation comme le couronnement normal de ma carrière.» Avant d'évoquer l'attitude de Simone Weil pendant les événements qui, entre 1940 et 1944, divisèrent si profondément les Français, je tiens à souligner qu'il serait injurieux pour sa mémoire que le contenu éternel et transcendant de son message fût interprété dans le sens de l'actualité politique et mêlé aux querelles de partis. Aucune faction, aucune idéologie sociale n'ont le droit de se réclamer d'elle. Son amour du peuple et sa haine de toute oppression ne suffisent pas à l'inféoder aux partis de gauche; sa haine du progrès et son culte de la tradition n'autorise pas davantage à la classer à droite. Simone Weil ou la synthèse de la méthode et de la purification La méthode dans les sciences, la purification dans la vie personnelle sont les deux conditions de la vérité. Si vous négligez la première, vous n'aurez de vous-mêmes et du monde qu'une image floue; si vous négligez la seconde, le savoir essentiel, qui donne sens à la vie, vous échappera toujours, votre science se limitera à l'enchaînement des faits et des signes abstraits. L'Occident moderne a négligé la purification. Il en est résulté cet univers intellectuel, dont nous sommes à la fois les responsables et les victimes, où le mot vérité ne conserve de sens que dans les sciences, tandis que le domaine du sens est abandonné à l'opinion subjective: «Vérité en deçà des Pyrénées, erreur au-delà!» Simone Weil a souffert constamment, et de façon aiguë, de ce rétrécissement du domaine de la vérité. Sa vie, comme son œuvre, auront consisté en un effort continu pour rétablir la légitimité de la rigueur intellectuelle dans la vie intérieure et celle de l'inspiration dans les sciences. Oeuvres de Simone Weil 1947- La Pesanteur et la Grâce, préface de Gustave Thibon. Paris, Plon. 1949- L'Enracinement. «Prélude à une déclaration des devoirs envers l'être humain», Paris, Gallimard , p. 255; éd. cit., Coll. Idées, Paris, Gallimard 1968, p. 380. 1949- Attente de Dieu, Introduction de Joseph-Marie Perrin, O. P. Paris, La Colombe, Éd. du Vieux Colombier , p. 238; édition citée, Paris, Fayard 1966, p. 256. 1950-La connaissance surnaturelle, Coll. Espoir, Paris, Gallimard, p. 337. 1951-Intuitions pré-chrétiennes, Paris, La Colombe, Éd. du Vieux-Colombier 1951, p. 182. 1951-Cahiers, 1, Coll. L'Épi, Paris, Plon 1951, p. 244; éd. cit.: nouvelle éd. revue et augmentée, 1970, p. 295. 1951-Lettre à un religieux, Coll. Espoir, Paris, Gallimard 1951, p. 92; éd. cit.: Introduction de Jean-Pie Lapierre, Coll. «Livre de Vie», Paris, Éd. du Seuil 1974, p. 96 . 1951-La condition ouvrière, Avant-propos d'Albertine Thévenon, Coll. Espoir, Paris, Gallimard, 1951, p. 273; éd. cit.; Coll. Idées, Paris, Gallimard, 1972, p. 372. 1953- La Source grecque, Paris, Gallimard. 1953- Cahiers, 11, Coll. L'Épi, Paris, Plon 1953, p. 429; éd. cit.: nouvelle éd. revue et augmentée, 1972, p. 339. 1955- Oppression et liberté, Coll. Espoir, Paris, Gallimard 1955, p. 273. 1955- Venise sauvée, Gallimard. 1956- Cahiers, III, Coll. L'Épi, Paris, Plon 1956, p. 340; éd. cit.: nouvelle éd. revue et augmentée, 1974, p. 292. 1957- Écrits de Londres et dernières lettres, Coll. Espoir, Paris, Gallimard 1957, p. 257. 1959- Leçons de philosophie (Roanne 1933-1934), transcrites et présentées par Anne Reynaud-Guérithault, Paris, Plon 1959, p. VI + 258; éd. cit.: Coll. 10/18, Paris, UGD 1970, p. 305. 1960- Écrits historiques et politiques, Coll. Espoir, Paris, Gallimard 1960, p.413. 1962- Pensées sans ordre concernant l'amour de Dieu, Paris, Gallimard. 1966- Sur la science, Paris, Gallimard. 1988- Simone Weil, Oeuvres complètes, Tome 1, Tome 2, Paris, Gallimard. Tome 1: Premiers écrits philosophiques, Tome 2: Écrits historiques et politiques. 1999- Œuvres. Édition établie sous la direction de Florence de Lussy. Paris, Gallimard, 1999, 1288 p. Coll. « Quarto ».</div> de L'Encyclopédie de L'Agora

Don 2003-5-20 17:21

何不来点感想啊？

richard.moigz 2003-5-21 17:46

手边正好有篇她的祷文，法英对照的，其中还包括希腊文的主祷文。网址抄在下面： <a href="http://simone.weil.free.fr/pater.htm" target="_blank">http://simone.weil.free.fr/pater.htm</a>

xyz03 2003-5-26 13:07

欢迎斑竹带头来点感想！ 介绍不妨随便，是二手的；感想都得用心，属原创。 当然，有时介绍也会出问题，比如上面第一篇英文介绍的第一句话，就不通，显然是粘贴过程中出了差错。

nkyo 2005-6-2 15:14

<div class="quotetop">QUOTE(Dandes @ 2003-05-15 11:30:28)</div><div class="quotemain"> 西蒙尼·魏尔(1909-1943) 法国哲学家，神秘主义者,前欧洲议会主席，法国前内阁部长，二次世界大战抵抗战士。生于巴黎。她长期致力于探索人的隐秘期盼和宇宙的机械必然性之间的冲突。34岁即因病英年早逝。所有著作都在逝世后结集出版。主要著作有《庄重和恩典》、《根的必要》、《等待上帝》、《致一个牧师的信》、《笔记》(三卷)、《压制与自由》、《论科学、必然性和对上帝的爱》等。她的作品使她成为治疗精神创痛方面最细致的心理学家，成为一位分析权势、暴力、恐怖和死亡等概念的天才。 </div> 1943就已经逝世的欧洲议会议长??? 哈哈 ... 那时候哪里有欧洲议会 ... 对不起我今天才看到这个帖子我想大家是把哲学家Simone WEIL和政治家Simoe VEIL搞混了吧... 哲学家我不熟悉但是后者才是欧洲议会1979至1982年议长也就是第一届直选的欧洲议会的议长此前是70年代的斯坦总统治下的卫生部长最著名的是发起通过了人流合法化的Veil法前段时间就有媒体大讨论和回顾: La Loi Veil30周年政治上派别是右翼自由派的UDF 退出政府后一直致力于民权运动比如前两个月的纪念纳粹屠犹60周年就是她作为幸存者的代表有讲话 女性女权主义犹太人还是大屠杀幸存者这些都是她从政的优势极度Pro-européenne 符合UDF的一贯传统 已经老了现在是宪法委员会九贤人之一 上个月她不顾宪法委员会委员的身份亲自参与欧宪公投造势活动呼吁投"Oui" 引起了一场不大不小的宪制风波: 反欧宪派的领导人和民众控诉她: 宪法委员会是整个国家(而不是哪一种观点立场)的象征和守护柱内政部组织,统计的各次各类各级选举均需要它认可才生效, 怎么能一个它的成员公然放弃这个机构应有的中立身份来持有并宣扬某一种具体的观点呢 ? 我记得当时有人要求她辞去在Conseil Constitutionel职避免这种职务和个人立场的冲突还有人向行政法院Conseil d'Etat起诉她 顺便说一句同为宪法委员会成员的Valéry Giscard d'Estaing(他作为在世的前总统是当然成员) 本身就是欧洲宪法之父 (他2002年2月至2003年7月主持欧洲制宪会议la Convention européenne的时候还没有Sièger他在1981年法国总统下野后就可以坐的那把交椅因为他还一直是法国Auvergne大区的议会主席直到2004年3月法国地区选举败北后才决定退出政治生活正式使用他在法国宪法委员会的那张要求立场中立的交椅) 又积极介入法国欧宪公投造势并大力呼吁赞成同样招致了与其宪法委员会身份不合的指责

nkyo 2005-6-2 15:29

上面帖子打错了一个词应该是Conseil Constitutionnel 简历 : CONSEIL CONSTITUTIONNEL Madame Simone VEIL <a href="http://www.conseil-constitutionnel.fr/membres/veil.htm" target="_blank">http://www.conseil-constitutionnel.fr/membres/veil.htm</a> nommée le 10 février 1998 par Monsieur le Président du Sénat a prêté serment le 3 mars 1998 devant le Président de la République CONSEIL CONSTITUTIONNEL Monsieur Valéry GISCARD D'ESTAING Membre de droit en tant qu'ancien Président de la République <a href="http://www.conseil-constitutionnel.fr/membres/giscard.htm" target="_blank">http://www.conseil-constitutionnel.fr/memb...res/giscard.htm</a> 全部成员 : <a href="http://www.conseil-constitutionnel.fr/langues/francais/fra3.htm" target="_blank">http://www.conseil-constitutionnel.fr/lang...ancais/fra3.htm</a>

漠雪无痕 2005-6-4 01:51

上帝爱的使者，耶稣基督的精兵，温馨感人的话语见证着神的慈爱与恩典，在世做光做盐。

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