{"id":19803,"date":"2021-09-04T11:09:52","date_gmt":"2021-09-04T09:09:52","guid":{"rendered":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/?page_id=19803"},"modified":"2026-04-08T16:02:43","modified_gmt":"2026-04-08T14:02:43","slug":"projekte","status":"publish","type":"page","link":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/projekte\/","title":{"rendered":"PROJECTS"},"content":{"rendered":"\t\t
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PROJECTS<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t
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Mae Bengert<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Mysticism and Neomysticism. Topologies of the Soul in the Writings of Teresa of Avila and Simone Weil<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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Max Walther<\/a><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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K\u00f6rper-zu-Sein. Eine Verortung. Er-und Zer-Schreiben bei Simone Weil, Chris Kraus, Kathy Acker und Annie Ernaux<\/p>


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\n\t\t\tCreated by potrace 1.16, written by Peter Selinger 2001-2019<\/metadata><\/path><\/g><\/svg>\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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La collectivit\u00e9 est plus puissante que l\u2019individu dans tous les domaines, sauf un seul: penser.<\/p>

Cahier I, ms. 9<\/em>
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Mysticism and Neomysticism. \n<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Topologies of the Soul in the Writings of Teresa of Avila and Simone Weil<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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My project Mysticism and Neomysticism. Topologies of the soul in the Writings of Teresa of Avila and Simone Weil<\/i> intends to highlight the links between two inflections of mystical thought. Teresa of Avila is a representative of early modern Spanish mysticism, a scholar whose influence on both the West\u2019s mystical and philosophical discourse was fundamental. Drawing on the works of Simone Weil (1909\u20131943), I then want to introduce the term neomysticism to define a strand of 20th-century French philosophy as mystical discourse. Although Weil develops her mysticism by returning to and expanding early modern mysticism, the prefix \u2018neo\u2019 here indicates that she does so from within a markedly different horizon. She studied the bible, and was deeply interested in Spanish mysticism. Her Cahiers<\/i> include negotiations of French mysticism (Marguerite Porete, Th\u00e9r\u00e8se de Lisieux) and repeated references to John of the Cross and the Dark Night of the Soul, but according to my research, they do not mention the writings of John\u2019s teacher and companion, Saint Teresa \u2013 despite the fact that both women shared a very similar understanding of God\u2019s mercy, humility, and ineffability. I intend to trace this connection that neither Simone Weil nor research have made visible so far, and distill it into a figure of thought that I want to refer to as a topology of the soul.
Such a topology of the soul as a nexus between both women will have to identify a topologically conceived \u201cspace of the soul\u201d (Seelenraum) as the kernel of mystical thought, both in the writings of Teresa and Simone Weil. Unlike topography, topology does not designate a specific, (geo)graphically or materially enclosed space.
Instead, it establishes spatial relations, a fact that allows me to base my reflections on the conditions of spatial arrangements, and yet from the outset avoid the risk of homogenizing these relations or considering them as givens. The innovative potential of approaching mysticism via a topology of the soul lies in its linking of topology as a description of spatial relationality with semantic methods of relationizing and deferral (metaphor, for example), which enables analysis to shift from the descriptive or representational level of both the topographical and of content (\u00e9nonc\u00e9<\/i>) back to the level of the \u00e9nonciation<\/i>. In this way, analysis can take into account the fact that neither Teresa of Avila\u2019s nor Simone Weil\u2019s texts simply describe or map specific spaces of the soul. Rather, they proceed topographically by integrating into their reflections the conditions under which they constantly open up and make accessible these spaces, and they remarkably often do so by resorting to structural and\/or semantic analogies: Teresa\u2019s metaphors are, on the one hand, very specific, and attempt to assign to the soul a conceivable and enclosed space (for example a fortress, a mansion or chambers); on the other hand, she dissolves the borders of this space through the manner in which she uses analogies to layer possible spatial constellations vertically or horizontally.\u00a0In this way, each new analogy captures\u00a0<\/span>the manner in which each of her individual spatial conceptualizations differs from the next. It also makes visible rhetorically in early modern analogical thought not only that which is similar, but especially that which is non-identitary.\u00a0In this way, Teresa already articulates within the episteme of resemblance (Foucault) structures that will be rediscovered in 20th-century France from within a different intellectual horizon. I want to argue that Simone Weil\u2019s Cahiers<\/em> are on the one hand an emblematic expression of diff\u00e9rance<\/i>-based thought emerging in France at the time \u2013 a school of thought continually reflecting its own conditions of thought and writing, expressing them for instance in the spatial arrangement of words as lists. At the same time, though, her Cahiers<\/em> bear witness to a form of analogical reasoning firmly rooted in the tradition of Platonism that seeks to identify behind the visible differentiality of such lists the realm of the similar as an aspect of analogy focused on the identical. I intend to show that her mysticism spells out in words \u2013 and literally spreads out across the Cahiers<\/em>\u2019 pages \u2013 the soul\u2019s relationship with God as a differential topology of the soul.\u00a0To distinguish such an observer-dependent topology of the soul from a topography or architecture of the soul, my project will analyze Teresa of Avila\u2019s main work Castillo interior o Las moradas<\/em> and Simone Weil\u2019s Cahiers<\/em>, and contrast them with selected passages from Plato\u2019s Timaeus<\/em>.<\/span><\/p>

Since Western mysticism cannot be understood without reference to Platonic thought and its theological radicalization in Neoplatonism, I will also ask how Teresa and Simone Weil specifically reformulate and shift the emphasis of Plato\u2019s somatic localizations of the soul in the Timaeus<\/em>. My hypothesis is that both women radicalize the topography of the soul developed in the Timaeus<\/em> into two forms of a topology of the soul, and thus into two possible inflections of mystical, analogy-based reasoning. While the Cahiers<\/i> make Simone Weil\u2019s references to Plato explicit, it will take further research to show whether Teresa\u2019s moradas were influenced by (Neo)Platonic thought.<\/p>

I therefore intend to reveal how Teresa creates, against the background of (Neo)Platonic thought, a body-affirming topology of the soul, while Simone Weil engages in a physical and literary process of d\u00e9cr\u00e9ation<\/i> to take (Neo-)Platonism\u2019s mind-body dualism to extremes. My project will develop its unique angle by intersecting literary studies, philosophy, theology, and logics. Building on the topology of the soul as a core concept will allow me to pursue two tasks: to develop a sophisticated theoretical approach, and, on the basis of a close reading and interpretation, to provide literary topology, which is still a relatively young discipline, with new insights.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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K\u00f6rper-zu-Sein. Eine Verortung. Er-und Zer-Schreiben bei Simone Weil, Chris Kraus, Kathy Acker und Annie Ernaux<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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In meinem Projekt K\u00f6rper-zu-sein untersuche anhand feministischer (Gegenwarts-)Literaturen die Relationen zwischen (transgressiven) Praktiken des K\u00f6rpers und Subjektkonstitution vor der Folie eines immer-schon-immer unumg\u00e4nglichen Mit-seins der Medien. Dabei bediene ich mich vornehmlich der Praxis-Theorie von Michel Foucault, den \u00dcberlegungen zu subjekt-praktischen Ein- und Ausfaltungen Gilles Deleuzes und F\u00e9lix Guattaris, der performative philosophy Simone Weils sowie aktuelleren Theorien des \u201enon-human turns\u201c (Haraway, Butler, Bennett, Barad u.a.).
Schreiben \u2013 n\u00e4her zu analysieren u\u0308ber drei einzufu\u0308hrenden Begriffs-erweiterungen: Er-, Zer-Schreiben und Verortung \u2013 verstehe ich hierbei als anthropomediales Gefu\u0308ge, das ma\u00dfgeblich an Subjektivierungs-prozessen teilhat, beziehungsweise Subjektivit\u00e4t zuvorderst (co-)konstituiert. Konstitution wird hierbei als stets als relationale, prek\u00e4re und tempor\u00e4re Operation verstanden, die sich nicht zuletzt den \u00e9crituren der Texte des Korpus ent-\/er-lesen l\u00e4sst.
Analysiert werden die Beziehungen zwischen K\u00f6rpern und \u00c4u\u00dferungs-subjekten, n\u00e4herhin die Beziehungen zwischen Schreibverfahren, respektive der co-operierenden Medien und K\u00f6rperpraktiken, wie vor allem Askese, Anorexie und Sadomasochismus. Ru\u0308ckgebunden wird diese Besch\u00e4ftigung an Fragen der Subjektkonstitution, welche keineswegs kognitive, psychische Prozesse fu\u0308r eine m\u00f6gliche Konstitution hervorhebt, sondern vielmehr solche an den K\u00f6rper gebundenen Praktiken sowie der im Prozess involvierten technischen Artefakte, welche immer schon mit den werdenden K\u00f6rpern Beziehungsgefu\u0308ge bilden. Dabei folgt der Ansatz der Feststellung, dass Selbst-Bewusstsein, sowie Selbst und Bewusstsein und damit auch Subjektivit\u00e4t nicht Resultat geistiger Selbstsetzung sind, sondern sich im Prozess praktischer T\u00e4tigkeit, in Formen menschlichen Handelns (praxis) bilden. Jene Konzeptualisierung von Praxis soll, ausgehend von Foucault u\u0308ber Judith Butlers Fortschrift und Karen Barads, Vicky Kirbys und Donna Haraways Interventionen weiterentwickelt werden, um daru\u0308ber die spezifische Relationalit\u00e4t von menschlichen Subjekten und den diesen umgebenden Objekten, beziehungsweise dem nicht-menschlichen Anderen zu kl\u00e4ren. Dabei wird von der theoretischen Pr\u00e4misse ausgegangen, dass das menschliche Subjekt nicht-niemals autonom, souver\u00e4n und singul\u00e4r denkbar ist, sondern sich in und durch Verflechtungen konstituiert. Dass das Andere immerschon-immer teilhat am K\u00f6rpern wie Welten.<\/span><\/p>\n

[\u201cThere are, I say for the last time, three things that strike fear. The third is a bodywriting. Only those who pass through there understand what it is. And that it is of interest to no one\u201d, stellt Maria Gabriela Llansol ihrem Text \u00bbThe Book of Communities\u00ab voran. Zu lesen als Lektu\u0308reanweisung, als Hinweis an die Leserin \u2013 wie sie nicht untypisch sind fu\u0308r mystische Texte, oder Texte, die man in Rekurs auf Amy Hollywood, dem \u201e(new) feminist mysticism\u201c zurechnen k\u00f6nnte \u2013 stellt jene Anmerkung zwei Fragen: die nach dem bodywriting und vor allem die nach dem passing through, also dem Lesen. Folgt man Birgit Mara Kaisers und Kathrin Thieles Lektu\u0308re von Karen Barads Theorie der diffraction und des entanglement, bedeutet Lesen auch immer gleich Ein-\/Fort-\/Weiter-schreiben. Lesen als Schreiben, als Welten (worlding), wobei hiermit der Idee pr\u00e4-existierender, stabiler und autonomer Entit\u00e4ten per se widersprochen wird.  \u201eReading insights through one another\u201c bedeutet das Werden hervorzuheben: Text, Welt, Leserin konstituiert sich (wird) im und durch die Prozesse des passing throught. In Interaktion, mit Barad Intra-aktion zwischen mannigfaltigen Akteuren: menschlichen Subjekten, Medien und Institutionen. Verstanden als k\u00f6rperlich-leibliche Operation, bei welcher der \u201eganze Rest des Seienden\u201c, wie Nancy es formuliert, mit-wirkt (und -wird), stellt das Er-Lesen als Co-kreation einen spezifischen Modus der Performativit\u00e4t aus; wird zur Performance, in der die \u201eWelt zum Verb\u201c wird. (Er-)Schreiben und (Er-)Lesen ist worlding, \u201eeine Sache des Werdens\u201c und stellt damit nicht lediglich Fragen nach einem potentiellen Wissen \u2013 sowie dessen Re-Produktion \u2013, sondern zentraler nach dem Sein(-werden) und noch zentraler nach dem Ethischen, dem Politischen. Epistemologie, Ontologie und Ethik als immer-schon-immer verflochten denkend und damit nicht isolierbar zu untersuchen, stellt diese Arbeit den Versuch dar, u\u0308ber einen spezifischen Modus des Lesens (welcher dem dekonstruktivistischen Ideal des Kommentierens, dem \u201eR\u00e4ndervollschreiben\u201c \u00e4hnlich ist), der Theoretisierung des Er-\/Zer-Schreibens sowie der Verortung das Ko zu apostrophieren, indem das Geflecht und Geflochten-sein ernst genommen wird. \u201cThe goal is to try to hear what I cannot assimilate.\u201d Aufgabe, wenn nicht Verantwortung, dieses hier vorgeschlagenen Lesen-Schreibens ist es u\u0308ber eine ausdifferenzierte, aufmerksame, Beschreibung des immer-schon-immer Mit-seins der Medien das Anthro weiter einzuklammern, um ein Konzept der fundamentalen Ko-Ontologie zu er schreiben, welches immer-schon-immer eine Epistem-Ethik-Ontologie ist.]<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Tom Sojer<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t

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On Simone Weil\u2019s Concept of Reading<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Tom Sojer\u2019s dissertation examines Simone Weil\u2019s concept of reading<\/em> as a fundamental mode of relating to reality rather than as a merely textual or technical operation. It takes as its point of departure a striking episode from Weil\u2019s 1935 factory diary: her encounter with a worker operating a Jacquard loom who was able to read<\/em> the future fabric pattern from the punched cards controlling the machine. For Weil, this scene posed a philosophical problem. It suggested that work itself might be understood as an art of reading<\/em> the world: a form of understanding grounded not in conceptual mastery but in trained perception, embodied attention, and practical obedience to necessity.<\/p>

By reconstructing the emergence and development of the notion of reading<\/em> in Weil\u2019s writings, the dissertation argues that reading<\/em> becomes a key term through which she rethinks the relation between perception and thought, body and intellect, action and necessity. The study traces this conceptual line from Weil\u2019s early engagement with Descartes and her factory notebooks to the texts written in Marseille in 1941, where she formulates reading as a potentially \u201cuniversal method,\u201d and finally to the later transformation of this concept into figures of attention and non-active action.<\/p>

The dissertation shows that, for Weil, reading<\/em> names a mode of contact with reality in which freedom arises not from sovereign self-assertion but from attentive responsiveness to what is given. In this way, the concept of reading<\/em> becomes central to understanding Weil\u2019s applied epistemology, ontology, anthropology, and philosophy of attention.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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\n\t\t\tCreated by potrace 1.16, written by Peter Selinger 2001-2019<\/metadata><\/path><\/g><\/svg>\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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La collectivit\u00e9 est plus puissante que l\u2019individu dans tous les domaines, sauf un seul: penser.<\/p>

Cahier I, ms. 9<\/em>
\u0152uvres compl\u00e8tes VI.I, Paris 1994, 78<\/em><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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PROJECTS Mae Bengert Mysticism and Neomysticism. Topologies of the Soul in the Writings of Teresa of Avila and Simone Weil Max Walther K\u00f6rper-zu-Sein. Eine Verortung. Er-und Zer-Schreiben bei Simone Weil, Chris Kraus, Kathy Acker und Annie Ernaux Tom Sojer Simone Weils Begriff des Lesens Created by potrace 1.16, written by Peter Selinger 2001-2019 La collectivit\u00e9 … Mehr …<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-19803","page","type-page","status-publish","infinite-scroll-item","no-featured-image-padding"],"_links":{"self":[{"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/pages\/19803","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/comments?post=19803"}],"version-history":[{"count":329,"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/pages\/19803\/revisions"}],"predecessor-version":[{"id":23713,"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/pages\/19803\/revisions\/23713"}],"wp:attachment":[{"href":"https:\/\/www2.hu-berlin.de\/simoneweil-denkkollektiv\/wp-json\/wp\/v2\/media?parent=19803"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}