A Quote by Simone Weil

Contradiction is the lever of transcendence. — © Simone Weil
Contradiction is the lever of transcendence.
Entrepreneurs have only the murkiest picture of the future in which they are making their bets, and also there is ambiguity: they don't know when they push this lever or that lever that the outcome is going to be what they think it is going to be - there is the law of unanticipated consequences.
Religion is a search for transcendence. But transcendence isn't necessarily sited in an external god, which can be a very unspiritual, unreligious concept.
Voting is a very scary arena to be in, but I do vote. I go in there and pull the lever. It's kind of like pulling the lever and watching the trap door fall out from beneath you. Why should we trust any of these people? None of them ever deliver on anything. It's always disappointing.
We have this powerful lever at Google Ventures, which is to invest $200 million a year. This is a huge lever. It's not all going into one place; it's going into lots of start ups and founders and entrepreneurs, all of which are levers to try and change the world in one way or another.
I grew up in a family of Republicans. And when I was 18 and registering to vote, my mom’s only instruction was ‘You just go in and pull the big Republican lever.’ That’s my welcome to adulthood. She’s like, ‘No, don’t even read it. Just pull the Republican lever.
I grew up in a family of Republicans. And when I was 18 and registering to vote, my mom's only instruction was 'You just go in and pull the big Republican lever.' That's my welcome to adulthood. She's like, 'No, don't even read it. Just pull the Republican lever.
And so man, as existing transcendence abounding in and surpassing toward possibilities, is a creature of distance. Only through the primordial distances he establishes toward all being in his transcendence does a true nearness to things flourish in him.
Reality is the apparent absence of contradiction. The marvelous is the eruption of contradiction within the real.
[Comedies], in the ancient world, were regarded as of a higher rank than tragedy, of a deeper truth, of a more difficult realization, of a sounder structure, and of a revelation more complete. The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man. ...Tragedy is the shattering of the forms and of our attachment to the forms...
One must live in the middle of contradiction, because if all contradiction were eliminated at once life would collapse.
The contradictions the mind comes up against, these are the only realities, the criterion of the real. There is no contradiction in what is imaginary. Contradiction is the test of necessity.
To arrive at a contradiction is to confess an error in one's thinking; to maintain a contradiction is to abdicate one's mind and to evict oneself from the realm of reality.
The happy ending of the fairy tale, the myth, and the divine comedy of the soul, is to be read, not as a contradiction, but as a transcendence of the universal tragedy of man. The objective world remains what it was, but, because of a shift of emphasis within the subject, is beheld as though transformed. Where formerly life and death contended, now enduring being is made manifest-as indifferent to the accidents of time as water boiling in a pot is to the destiny of a bubble, or as the cosmos to the appearance and disappearance of a galaxy of stars.
Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.
Education must begin with the solution of the student-teacher contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students.
There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection.
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