By Simone Weil
Quatrième de couverture
« Il me paraît most unlikely d'imaginer pour l'Europe une reconnaissance qui ne tienne pas compte des exigences que Simone Weil a définies » a écrit Albert Camus.
« L'enracinement », ce « prélude à une déclaration des devoirs envers l'être humain » a été écrit par Simone Weil en 1943, à Londres, peut de temps avant sa mort. Il a été considéré, à juste titre, comme son testomony spirituel.
Simone Weil study les rapports entre l'individu et sa collectivité. Elle montre les failles du monde moderne, l. a. décomposition de los angeles société contemporaine et esquisse les stipulations d'une intégration harmonieuse de l'homme – et avant tout de l'ouvrier – dans un ensemble équilibré.
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Additional resources for L'enracinement
Example text
This is because Arendt insists that a fully human life is one lived among other people in a community. A human life, well-lived, is conducted among a plurality of people and not in isolation. : 105–6). While labouring can be a grim Schopenhauerian struggle for existence, the pleasures of the body offer some compensation. However, Arendt does not want us to conflate the idea of pleasure with the essential constituents of a good human life. : 134). Finally, we should not mistake Arendt’s views as a utopian desire to rid people of the need for labour.
Labouring and consuming, the twin activities of animal life, cancel each other out and leave no properly human mark. Second, labouring for the purpose of maintaining and reproducing life is an act done in isolation, according to Arendt. Digestion is a solitary act in the same way that pain is a solitary experience – we cannot digest each other’s food any more than we can feel the pain of others. Arendt remarks: The only activity that corresponds to the experience of worldlessness, or to the loss of the world that occurs in pain, is laboring, where the human body, its activity notwithstanding, is also thrown back on itself, concentrates on nothing but its own being alive, and remains imprisoned in its metabolism with nature without ever transcending or freeing itself from the recurring cycle of its own functioning.
Instead she is identifying modes of being in the world that are available to human beings, what Seyla Benhabib (2003) has called Arendt’s phenomenological existentialism. While each mode of being is necessary to human life, each mode has its proper and correct place. Arendt is critical when the order of the vita activa is disrupted and a lower mode of being comes to dominate society, cancelling out the virtues of the higher modes. She is particularly critical of the mode of existence typified by animal laborans and we will examine some of those criticisms here.