You are on page 1of 168
Comin da, bia pb oka) iat get coin dat ae pena we f TE een dae me deme ne ees vn Gg Teagan seks tise, tpt ne Be « da ‘dome det te as one sla Eas int mane oT Pade TE aw at hperenite tw we endian fe ae ye tes da wa poe He t moun, vane dave te tea wale te wt Tt me Gh tle He Bak Von aged por mein gus So ome Ta tke ba vl Ghobaadlager de x Zt wy ork dara fo mama ye sna THE NOTEBOOKS OF SIMONE WEIL TRANSLATED FROM THE FRENCH BY ARTHUR WILLS Volume One G. P, PUTNAM’S SONS NEW YORK Printed in Great THE NOTEBOOKS . x > > iene are certain things o by themselves, but make us s 3 Of a state of things which, \ makes us suffer, being too abstract by > the digas mabe us ue Bo } Thus the defeat (cf. G soldier in uniform. Thus the identicy card If chere are many such signs Other things are by then suffering in this case, Humilis Others again both by theme! are the most painful. Problem: the defeat, not fle as a pain at certain fal day, beautiful landscap. ments (beauti- ot a cause of suifering ities, maliary arta 1 having’ taken a German soldier has only to appear inthe lndsape and suering is eeate of the link (fom sign to thing signified) between wo ik. And this pain is fle by the ? Acsthetic sensatioa, fetes. . 2 cctng aside entirely only a question of ht simply as 2 Reason of value? [Pi dfniton ofp values centred around che His idea of an abs evoked by each fra, be silence—Music st and duration. Why pure sounds? Produced at will. sophy (not co-ordinated with the rest): ds (pure, c universe of sot sent of music. This abs s from silence and goes back to it... creation ‘Mehl: to conceive time itis necessary to conceive creation. That is true, but alo unlimited duration. An opposite of God (or of good— Theaetetus) is required. The analogue of silence for the pl (and the analogue of sound, movemen The arts render sensible ‘Time and Space. Time and Spa Sensible in a certain way. What way? Feeling of realty. Describe the difference between 2 beautiful thing (work of art) c rest, setting aside beauty altogether. One would thus light nething instructive, by physical pain—by symbolism ig up of momen, the flow of dura Breaking up of time, the greatest Beauty is the is possible 0 apply to all men. Otherwise there being . . . The conditions of a full life are equivalent for all men, bbuc under forms which are, of course, different. Beauty—rootedness—pact between oneself and one’s own con- ditions of existence—ciecle of time. ‘Make it so that time isa circle and not a line, Sin: diversion—intoxication—licence. Sin can also show itself in terms of Intoxication: state of suspension (passive) with regard to fatare, undefined desire, Danaids. and woe. (Socrates recognize id even the Stoics [preferabl (cf. page 3) good. Connection between sin and others’ woe. Essential or accidental? Do wrong, suffer wrong, jend who secks to turn all ted, the sub- jective (co-ordinate t acteristics in relation to time). Se ‘and an existence outside ourselves, the 3rd dimension. Respect. aco don’t we k That is to say, pe che other? Don’t they reprodu ‘Ambiguousness ofthe word slave already in che case of the Greeks, A man loses half bi jin resemble woe? sin, but not woe. ‘woe; we don’t aspire to escape from soul che desire for salvation; this would be the j a certain degree of woe is seached, do we aspire to escape from it? Besides, that presupposes an evident, not accidental, link between sin and punishment in woe? Slavery, prison. Tn what case nent death, known as such (risk of death, certain death) sn affliction? ‘Malheur: admirable word, without its equivalent in other lan- guages. We haven't got all we could out of it. Phidre: ambiguousness between woe ani to extricate himself ftom woe? This power can thus be deprived of question can deprive him of killing, __ What power has a is necessarily pl is to know wl