The Translation Basket tab appeared - I went there, confirmed everything, and that's where I'm stuck now.


  1. The Dipsy Doodle Inn.
  2. Nob Hill Towers.
  3. ?
  4. .

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. 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. If so, please clear the current Translation Jobs for it. Then check you can send it for translation again successfully or not. 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".

Simone Weil - Wikipedia

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.


  • Split: Unable to find where to translate English version of French Gravity form - WPML;
  • Midnight Blue.
  • The Last Thing I Saw (The Donald Strachey Mystery Series Book 13).
  • [Closed] Split: Unable to find where to translate English version of French Gravity form.
  • Bridge to Cailai: Book Two.

    • 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".

    French Freerun Family - Xtreme Gravity

    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. 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".

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    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. Gustave Thibon , the French philosopher and close friend, recounts their last meeting, not long before her death: Weil has however been criticised even by those who otherwise deeply admired her, such as Eliot, for being excessively prone to divide the world into good and evil, and for her sometimes intemperate judgments.

    Weil was a harsh critic of the influence of Judaism on Western civilisation, and an even harsher critic of the Roman empire , in which she refused to see any value at all. From Wikipedia, the free encyclopedia. Not to be confused with Simone Veil , a French politician. Ashford , Kent , England. People by era or century. Aspects of meditation Orationis Formas , Anarchism portal Christianity portal.

    Portrait of a Self-exiled Jew. The University of North Carolina Press. Jane, and Eric O. University of Notre Dame Press. Retrieved 17 December Commentary on the primary source: Bell, Simone Weil's Philosophy of Culture: Between the Human and the Divine: The Political Thought of Simone Weil. Random House Webster's Unabridged Dictionary. An Introduction to Her Thought. Wilfrid Laurier University Press.

    Simone Weil's Mission of Empathy".


    1. Lyrical Pieces Op.62 No. 6 - Hjemad (Homeward) - Piano.
    2. .
    3. Tide of Change;
    4. ;
    5. Finanzkrisen in Schwellenländern - Eine vergleichende Bewertung ihrer fundamentalen Ursachen (German Edition).

    The Jewish Daily Forward. A Modern Pilgrimage Skylight Lives. An Introduction to her Thought. Wilrid Laurier University Press. Books and Writers kirjasto. Archived from the original on 24 April Cited in Petrement, Weil , 1: Key Themes and Thinkers. Retrieved 23 June The Life and Thought of Simone Weil.

    Weil, What is a Jew , cited by Panichas. September 15, , p. Weil, Spiritual Autobiography , cited by Panichas and Plant. A Sketch for a Portrait. Eliot, "Preface" to The Need for Roots , p. Like "affliction", han is more destructive to the whole person than ordinary suffering. Harper Torchbooks, , pp. See for example the Introduction of Simone Weil: An Encounter with Simone Weil".

    Simone Weil

    See Hellman , p. Glasgow pbk , , p. Retrieved from " https: Views Read Edit View history. In other projects Wikimedia Commons Wikiquote. This page was last edited on 17 December , at By using this site, you agree to the Terms of Use and Privacy Policy. Political philosophy , moral philosophy , [5] philosophy of religion , philosophy of science.