Gravites (French Edition)

This topic is split from https: Last updated by Bigul 2 months ago. The Translation Basket tab appeared - I went there, confirmed everything, and that's where I'm stuck now. I see an e-mail was triggered by this action - here are the jobs that it lists see attached image. The ones I crossed out in red have nothing to do with the Contactez-nous form. Notice the top one has no link? Is that the Contactez nous Gravity Form? In any case, whether I click "start translating" in the email, or I visit the Translation Queue manually, the result is the same. So my problem is still roughly the same.

I have created a Gravity form on your site and can translate it as expected. Please check the attached image. In that UI I do not see the "Contactez-nous" form. That's part of this whole mystery - the job for the form itself is nowhere. Keep in mind, when I sent the Contactez-nous form to be translated, I specifically selected "Local first available " All he sees is job ID 86, another form altogether.

So there's definitely something corrupt with the Contactez-nous form.

Simone Weil - Wikipedia

I'm very familiar with the process of sending something to translation, then accepting it using the same account because I'm both the admin and the translator. Thank you for the feedback. Her only direct participation in combat was to shoot with her rifle at a bomber during an air raid; in a second raid, she tried to man the group's heavy machine gun , but her comrades prevented her, as they thought it would be best for someone less clumsy and short-sighted to use the weapon.

After being with the group for a few weeks, she burnt herself over a cooking fire. She was forced to leave the unit, and was met by her parents who had followed her to Spain. They helped her leave the country, to recuperate in Assisi. About a month after her departure, Weil's unit was nearly wiped out at an engagement in Perdiguera in October , with every woman in the group being killed.

Weil was born into a secular household and raised in "complete agnosticism". In her Spiritual Autobiography however, Weil records that she always had a Christian outlook, taking to heart from her earliest childhood the idea of loving one's neighbour. Weil became attracted to the Christian faith beginning in , the first of three pivotal experiences for her being when she was moved by the beauty of villagers singing hymns during an outdoor service that she stumbled across during a holiday to Portugal.

While in Assisi in the spring of , Weil experienced a religious ecstasy in the Basilica of Santa Maria degli Angeli —the same church in which Saint Francis of Assisi had prayed. She was led to pray for the first time in her life as Cunningham Below the town is the beautiful church and convent of San Damiano where Saint Clare once lived. Near that spot is the place purported to be where Saint Francis composed the larger part of his "Canticle of Brother Sun". Below the town in the valley is the ugliest church in the entire environs: It was in that tiny chapel that the great mystic Simone Weil first felt compelled to kneel down and pray.

She had another, more powerful, revelation a year later while reciting George Herbert 's poem Love III , after which "Christ himself came down and took possession of me", [43] and, from on, her writings became more mystical and spiritual , while retaining their focus on social and political issues. She was attracted to Roman Catholicism , but declined to be baptized , preferring to remain outside due to "the love of those things that are outside Christianity".

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Around this time, she met the French Catholic author Gustave Thibon , who later edited some of her work. Weil did not limit her curiosity to Christianity. She was keenly interested in other religious traditions—especially the Greek and Egyptian mysteries ; Hinduism especially the Upanishads and the Bhagavad Gita ; and Mahayana Buddhism. She believed that all these and other traditions contained elements of genuine revelation, [47] writing that:.

[Closed] Split: Unable to find where to translate English version of French Gravity form

Greece, Egypt, ancient India, the beauty of the world, the pure and authentic reflection of this beauty in art and science I think I might even say more. She was, nevertheless, opposed to religious syncretism , claiming that it effaced the particularity of the individual traditions:. Each religion is alone true, that is to say, that at the moment we are thinking of it we must bring as much attention to bear on it as if there were nothing else A "synthesis" of religion implies a lower quality of attention. In , Weil traveled to the United States of America with her family.

Simone Weil

She had been reluctant to leave France , but agreed to do so as she wanted to see her parents to safety and knew they would not leave without her. She was also encouraged by the fact that it would be relatively easy for her to reach Britain from the United States, where she could join the French Resistance. She had hopes of being sent back to France as a covert agent. Older biographies suggest Weil made no further progress in achieving her desire to return to France as an agent—she was limited to desk work in London, although this did give her time to write one of her largest and best known works: The Need for Roots.

In May , plans were underway to send her to Thame Park in Oxfordshire for training, but were cancelled soon after, as her failing health became known. However, she refused special treatment because of her long-standing political idealism and her detachment from material things. Instead, she limited her food intake to what she believed residents of German-occupied France ate.

She most likely ate even less, as she refused food on most occasions. Her condition quickly deteriorated, and she was moved to a sanatorium in Ashford, Kent , England. After a lifetime of battling illness and frailty, Weil died in August from cardiac failure at the age of The coroner's report said that "the deceased did kill and slay herself by refusing to eat whilst the balance of her mind was disturbed". The exact cause of her death remains a subject of debate.

Some claim that her refusal to eat came from her desire to express some form of solidarity toward the victims of the war. Others think that Weil's self-starvation occurred after her study of Schopenhauer. Weil's first English biographer, Richard Rees , offers several possible explanations for her death, citing her compassion for the suffering of her countrymen in Occupied France and her love for and close imitation of Christ.

Rees sums up by saying: While Gravity and Grace French: Rather, the work consists of various passages selected from Weil's notebooks and arranged topically by Gustave Thibon, who knew and befriended her. Weil had in fact given to Thibon some of her notebooks, written before May , but not with any idea or request to publish them. Hence, the resulting work, in its selections, organization and editing, is much influenced by Mr. Thibon, a devout Catholic. Eliot 's preface to The Need for Roots suggests that Weil might be regarded as a modern-day Marcionite , [59] due to her virtually wholesale rejection of the Old Testament and her overall distaste for the Judaism that was technically hers by birth.

Her niece, Sylvie Weil, and biographer Thomas R. Nevin have sought, on the contrary, to demonstrate that Weil did not reject Judaism and was heavily influenced by its precepts.

Absence is the key image for her metaphysics , cosmology , cosmogony , and theodicy. She believed that God created by an act of self-delimitation—in other words, because God is conceived as a kind of utter fullness, a perfect being, no creature could exist except where God was not. Thus creation occurred only when God withdrew in part. Similar ideas occur in Jewish mysticism. This is, for Weil, an original kenosis "emptiness" preceding the corrective kenosis of Christ's incarnation cf.

We are thus born in a sort of damned position not owing to original sin as such, but because to be created at all we had to be precisely what God is not, i. This notion of creation is a cornerstone of her theodicy , for if creation is conceived this way as necessarily containing evil within itself , then there is no problem of the entrance of evil into a perfect world. Nor does this constitute a delimitation of God's omnipotence , if it is not that God could not create a perfect world, but that the act which we refer towards by saying "create" in its very essence implies the impossibility of perfection.

However, this notion of the necessity of evil does not mean that we are simply, originally, and continually doomed; on the contrary, Weil tells us that "Evil is the form which God's mercy takes in this world". Weil's concept of affliction malheur goes beyond simple suffering , though it certainly includes it.

Only some souls are capable of truly experiencing affliction; these are precisely those souls which are least deserving of it—that are most prone or open to spiritual realization. Affliction is a sort of suffering "plus", which transcends both body and mind; such physical and mental anguish scourges the very soul. War and oppression were the most intense cases of affliction within her reach; to experience it, she turned to the life of a factory worker, while to understand it she turned to Homer 's Iliad. Affliction was associated both with necessity and with chance —it was fraught with necessity because it was hard-wired into existence itself, and thus imposed itself upon the sufferer with the full force of the inescapable, but it was also subject to chance inasmuch as chance, too, is an inescapable part of the nature of existence.

The element of chance was essential to the unjust character of affliction; in other words, my affliction should not usually—let alone always—follow from my sin, as per traditional Christian theodicy, but should be visited upon me for no special reason. The man who has known pure joy, if only for a moment At the same time he is the only man who has not deserved the punishment.

But, after all, for him it is no punishment; it is God holding his hand and pressing rather hard. For, if he remains constant, what he will discover buried deep under the sound of his own lamentations is the pearl of the silence of God. The concept of metaxu , which Weil borrowed from Plato , is that which both separates and connects e. This idea of connecting distance was of the first importance for Weil's understanding of the created realm.

The world as a whole, along with any of its components, including our physical bodies , is to be regarded as serving the same function for us in relation to God that a blind man's stick serves for him in relation to the world about him.

They do not afford direct insight, but can be used experimentally to bring the mind into practical contact with reality. This metaphor allows any absence to be interpreted as a presence, and is a further component in Weil's theodicy. For Weil, "The beautiful is the experimental proof that the incarnation is possible". The beauty which is inherent in the form of the world this inherency is proven, for her, in geometry , and expressed in all good art is the proof that the world points to something beyond itself; it establishes the essentially telic character of all that exists.

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Her concept of beauty extends throughout the universe: It is this very agreement of an infinity of perfect beauties that gives a transcendent character to the beauty of the world He Christ is really present in the universal beauty. The love of this beauty proceeds from God dwelling in our souls and goes out to God present in the universe". She also wrote that "The beauty of this world is Christ's tender smile coming to us through matter". Beauty also served a soteriological function for Weil: Where affliction conquers us with brute force, beauty sneaks in and topples the empire of the self from within.

In the decades since her death, her writings have been assembled, annotated, criticized, discussed, disputed, and praised. Along with some twenty volumes of her works, publishers have issued more than thirty biographies, including Simone Weil: Weil's book The Need for Roots was written in early , immediately before her death later that year. She was in London working for the French Resistance and trying to convince its leader, Charles de Gaulle , to form a contingent of nurses who would serve at the front lines.

The Need for Roots has an ambitious plan. She painstakingly analyzes the spiritual and ethical milieu that led to France's defeat by the German army, and then addresses these issues with the prospect of eventual French victory. During her lifetime, Weil was only known to relatively narrow circles; even in France, her essays were mostly read only by those interested in radical politics. Yet during the first decade after her death, Weil rapidly became famous, attracting attention throughout the West.

For the 3rd quarter of the twentieth century, she was widely regarded as the most influential person in the world on new work concerning religious and spiritual matters. As well as influencing fields of study, Weil deeply affected the personal lives of numerous individuals; Pope Paul VI , for example, said that Weil was one of his three greatest influences. However more of her work was gradually published, leading to many thousands of new secondary works by Weil scholars; some of whom focused on achieving a deeper understanding of her religious, philosophical and political work.

Others broadened the scope of Weil scholarship to investigate her applicability to fields like classical studies, cultural studies, education and even technical fields like ergonomics. Many commentators who have assessed Weil as a person were highly positive; many described her as a saint, some even as the greatest saint of the twentieth century, including T.