Gwendolen Dupré (Glasgow) on “Simone Weil’s Void and the Delicacies of the Feast”

Ce qu'on mange est détruit, n'est plus réel.

Simone Weil, "La pesanteur et la grâce", 1943

This is our conference death | text | resonance Simone Weil and writing to(wards) death in July 2020.

We invited scholars from different fields to choose a text by Simone Weil or a somehow related writer or thinker to read and discuss.



Gwendolen holds a MPhil in Philosophy of Religion from the University of Cambridge and is currently a prospective PhD candidate in French Studies as well as in Theology & Religious Studies at the University of Glasgow.

In her Notebooks, Weil develops a metaphysical understanding in which embodied experience merges the individual with the ‘primordial’ void (le vide) she calls ‘God’ (Weil, Notes, 2004). The contours of this void are found through physical engagement with reality where the material world manifests the absence of God as a hyper-presence. In this respect, the present close reading considers Weil’s idea of the transference of attention and the ‘alliance between matter and real feelings’, inquiring into her claim that ‘[t]he joy and spiritual significance of the feast is situated within the special delicacy associated with the feast’ (Weil, First & Last Notebooks, 1970).

Download the passages Gwendolen is referring to:

New contributions:

Luca Pellarin (Erfurt) & Thomas Sojer (denʞkollektiv): Reading Pierre-Joseph Proudhon – Franz C. Overbeck and Simone Weil in catalogical notes.

The French political theorist Pierre-Joseph Proudhon (1809-1865), the German theologian Franz C. Overbeck (1837-1905), and the French philosopher Simone Weil (1909-1943) share an interest in rethinking socialism against the backdrop of a sharp criticism of Christianity. Proudhon lays the foundation of this philosophy, leaving Overbeck and Weil to carry on his heritage, albeit in opposed

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Book Launch of ‘Effort and Grace’ by Simone Kotva

For activity to be passive, it must receive something from beyond itself; it must be in excess of itself. By the spiritual I mean this fact of experience in excess of voluntary effort, of which exercise is a part. This distinction, it seems to me, is crucial. To a large part, the confusion which surrounds

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Stephanie Strickland (New York): “Soul Learns Everything from Body”

Key In this poem, Stephanie refers to Simone Weil’s notion of “reading,” one of the ways we are physically imbricated in knowing. Stephanie shares Robert Kemp’s wish. Kemp speaks, as Thomas R. Nevin says, “for all Weil enthusiasts in the remark, comme on voudrait la rappeler sur cette terre, pour lui dire qu’on l’aime, et

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