Human Nature and Social Theory (1969)
Context: The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx’s concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and … can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".
“The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.”
Draft for a Statement of Human Obligation (1943)
Context: The respect inspired by the link between man and the reality alien to this world can make itself evident to that part of man which belongs to the reality of this world.
The reality of this world is necessity. The part of man which is in this world is the part which is in bondage to necessity and subject to the misery of need.
The one possibility of indirect expression of respect for the human being is offered by men's needs, the needs of the soul and of the body, in this world.
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Simone Weil 193
French philosopher, Christian mystic, and social activist 1909–1943Related quotes
Government (1820)
Context: Of the laws of nature on which the condition of man depends, that which is attended with the greatest number of consequences is the necessity of labor for obtaining the means of subsistence, as well as the means of the greatest part of our pleasures. This is no doubt the primary cause of government; for if nature had produced spontaneously all the objects which we desire, and in sufficient abundance for the desires of all, there would have been no source of dispute or of injury among men, nor would any man have possessed the means of ever acquiring authority over another.
The results are exceedingly different when nature produces the objects of desire not in sufficient abundance for all. The source of dispute is then exhaustless, and every man has the means of acquiring authority over others in proportion to the quantity of those objects which he is able to possess. In this case the end to be obtained through government as the means, is to make that distribution of the scanty materials of happiness which would insure the greatest sum of it in the members of the community taken altogether, preventing every individual or combination of individuals from interfering with that distribution or making any man to have less than his share.
“The good citizen need not of necessity possess the virtue which makes a good man.”
Book III, 1276b.34
Politics
Source: Man's Moral Nature (1879), Ch. 1 : Lines of Cleavage
1840s, Heroes and Hero-Worship (1840), The Hero as Prophet
A Philosophy of Life (Lecture 35)
1930s, "New Introductory Lectures on Psycho-analysis" https://books.google.com/books/about/New_Introductory_Lectures_on_Psycho_anal.html?id=hIqaep1qKRYC&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false (1933)
Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
1900s, "The Study of Mathematics" (November 1907)
“Morality and literature,” pp. 160-161
On Science, Necessity, and the Love of God (1968)