Esta dissertação é uma pesquisa qualitativa em Psicologia Social. Seu objetivo concentrou-se em investigar se a inserção de imigrantes portugueses, em espaços associativos lusitanos da cidade de São Paulo, pode ser visto como uma tentativa destes de resistirem aos processos de desenraizamento, ocasionados pela ruptura proveniente do ato de emigrar de seu país de origem. O método escolhido pautou-se na análise das histórias de vida transmitidas pelas narrativas orais. Desse modo, embarcamos nas vicissitudes da vida de seis portugueses, nascidos nas décadas de 1920 e 1930 e percorremos três tempos de suas biografias: tempos da infância, período de mudança e, por último, a vida no Brasil. O conceito de enraizamento e de desenraizamento, que rege o aporte teórico da pesquisa, foi extraído da obra da filósofa francesa Simone Weil, difundida no Brasil pela psicóloga social Éclea Bosi. Ademais, ao longo desta dissertação, dialogamos com estudiosos de diversos campos de conhecimento, como sociólogos, historiadores, filósofos e psicólogos, a fim de refletir a respeito da hipótese desta pesquisa, a saber se a participação em uma organização coletiva pode ser considerada um ponto favorável para que o sofrimento da ruptura biográfica não esfacele a memória do passado, preservando os vínculos e as lembranças destes portugueses. Por fim, apontamos que estas organizações foram criadas e mantidas como formas de enfrentar o sofrimento psicossocial gerado pela emigração. Constatamos que a inserção dos seis idosos portugueses nas entidades estudadas foi considerada como um movimento de ir ao encontro do familiar. Concluímos que, ao articular nesses espaços experiências do passado que os impulsionaram para o futuro, provendo ancoramento por meio do respaldo identitário, cultural e memorialístico, estes tiveram, novamente, a oportunidade se re-enraizar / This master thesis is a qualitative research in Social Psychology. Its aim was to investigate whether the insertion of portuguese immigrants into lusitanian associative spaces in the city of São Paulo can be seen as an attempt by these to resist the uprooting processes caused by the rupture resulting from the emigration of their country of origin. The method chosen was based on the analysis of the life histories transmitted by the oral narratives. In this way, we embark on the vicissitudes of the life of six portuguese, born in the 1920s and 1930s and go through three times of their biographies: childhood times, the period of change and, finally, life in Brazil. The concept of rooting and rootlessness, which governs the theoretical contribution of the research, was extracted from the work of the french philosopher Simone Weil, spread in Brazil by the social psychologist Éclea Bosi. Furthermore, throughout this dissertation, we have dialogues with researchers from different fields of knowledge, such as sociologists, historians, philosophers and psychologists, in order to reflect on the hypothesis of this research, to know if the participation in a collective organization can be considered a favorable point for what the suffering of the biographical rupture does not exclude the memory of the past, preserving the ties and the memories of these portuguese. Finally, we point out that these organizations were created and maintained as ways of facing the psychosocial suffering generated by emigration. We found that the inclusion of the six Portuguese elderly in the studied entities was considered as a movement to meet the familiar. We conclude that by articulating in these spaces past experiences that propelled them into the future, providing anchoring through the support of identity, culture and memorialism, they again had the opportunity to re-rooted

Dans cette thèse de pensée politique, nous chercherons à renouer avec l’idéalité du projet politique moderne en pensant le lien qu’entretiennent amour et politique dans le cadre ce celui-ci. Au niveau du mouvement de la pensée politique, les modernes ont eu tendance à légitimer l’action politique à l’aune de cette norme transcendante qu’est la Raison. L’action politique était alors orientée vers une forme d’utopie. Or, avec le passage de la modernité à la postmodernité, le politique tend à être désormais orienté par une forme de rationalité technique fétichisée. Il est donc question pour nous de renouer avec la mission originelle de la pensée politique qui est de penser les finalités de l’être humain. Pour ce faire, nous allons examiner la nécessaire relation entre amour et politique. Trois penseurs politiques du 20e siècle, Hannah Arendt, Simone Weil et Denis de Rougemont, nous aideront à penser le lien entre amour et politique renouer avec l’idéalité moderne. Arendt nous permettra de penser l’amour comme un rapport à l’autre et au monde, qui est une condition de la pluralité. Weil nous permettra de penser l’amour comme une médiation qui institue une forme de subjectivité orientée vers un ailleurs transcendant. Quant à Rougemont, il nous permettra de penser l’amour comme un élément d’une une commune mesure moderne. Nous verrons que la rationalité technique à elle seule ne peut pas guider le politique, qu’elle doit aussi prendre en considération l’amour pour penser des normes définissant le commun. Nous verrons aussi que l’idéalité moderne est intimement liée à une conception de l’amour qui suppose une prise de distance.

It´s not a secret that the holocaust consisted of horrible actions. One fascinating thing is how two female writers, Etty Hillesums and Simone Weil, was able to express something very different in the face of this terrible time. That’s why this essay provides some answers to the question, what understandings of love are expressed in letters from Hillesums An Interupted Life: The Diaries and Letters of Etty Hillesum 1941 – 1943 and Simone Weils Waiting for God? Both authors wrote their letters with an emphasis on God and that God is necessary for love. They also quite agreed that within every human being there is a core. The core for both Hillesum and Weil is either love or needs love and giving attention to or taking care of your own or others core is an act of love. At last, both describes without doubt love as something relational that always needs more than one part. Despite the similarities in the understandings of love expressed in the letters they have several interesting differences. This essay focuses on the relational perspective of love together with three Greek terms; agape, eros and philia and relates them to the understandings that appear in the letters. Sometimes these understandings of love are very much alike and other times not. The main question and its answers challenge us to ask another question to get a holistic understanding of the expression of love found in the letters. How can these understandings of love be understood in relation to overarching themes such as the conception of God and the essence of human beings? By reading and reflecting on these issues based on the letters, it becomes clear that Hillesum and Weil gets to write their own stories and tell something about mankind, God and love in a context marked by unimaginable evil.

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This paper aims to explore how religious and spiritual experiences are conveyed in Karin Boye's novel Kris (English translation: Crisis). I study these experiences in the novel by using the French philosopher and mystic Simone Weil's theories of affliction and decreation. The study seeks answers to the following questions: which experiences in the novel are presented as Malin's spiritual experiences? How does Boye portray these spiritual experiences? What can we learn about Malin's spiritual experiences through Weil's theories of affliction and decreation? Affliction is a word that Weil uses to describe a specific suffering. Decreation is a term connected to Weil's idea that the only freedom humans are allowed is to give their consent to God, and give up their created self to become an uncreated self. The result of my analysis is not that Weil's concepts fit perfectly with what happens to Malin in the novel. But her philosophy proves to be useful when it comes to analyzing how Malin must suffer to learn how to uncreate herself, to be able to grow and develop a new self. This happens when she starts questioning the hierarchies that exist in her own family, within the education system, how and what the church teaches and preaches. In the middle of this crisis, she realizes that she is in love with Siv, a woman who she studies with. This love comes with more suffering, but also with a new spirituality that is created through love and light. In her new spirituality she can see things more clearly and it contains more love and light, compared to her earlier spirituality. This love and light are also connected to Weil's ideas in my paper.

This thesis focuses on the issue of attention based on Noddings and Weil's perspectives. Inaddition, it describes a fictional example for attention. The fictional example critically examinesthe benefits and potential risks of care and attention in modern education. It uses the 2018 film"The Kindergarten Teacher" as an example to explore the ethical boundaries of providing care andattention. The film revolves around a teacher named Lisa Spinelli, who becomes deeply involvedin nurturing a student's exceptional poetic talent. I examine Lisa's behavior using Nel Noddings'theory of care and Simone Weil's notion of attention. Applying these frameworks aims to assessLisa's motivations and actions and gain insight into her conduct.Noddings emphasizes that attention and caring develop in a relationship is a continuous process,not just a single moment. For the relationship to be strong, it must involve mutual responses fromboth parties. When a strong relationship with attention is established, it aids in the learning processespecially for students and children. However, for this relationship to be effective, it needs to bedeep and trustworthy, with responsive interactions. Noddings also suggests that "modeling","dialogue", "practice", and "confirmation" are essential components that teachers and parents canuse to enhance their students' or children's attention within their relationships.Simone Weil's conception of attention is selfless and others-focused. It involves putting asidepersonal goals to meet the needs of others. Weil introduces "impersonality" through solitude,where individuals suspend their sense of self for the collective. True attention requires thedisappearance of self and focuses beyond comprehension, like an act of prayer. Love and desireare crucial, fostering a willingness to be attentive and forget oneself. Weil explores attention's rolein pursuing truth, beauty, and goodness. It is crucial for making supreme efforts and should be theprimary focus of education. She emphasizes observing visual representations withoutinterpretation to gain understanding. Maintaining attention amidst conflicting desires andobligations is challenging. Weil suggests enduring and resisting negative desires while focusing onthe good and virtuous. Individuals can elevate the quality of their attention by detaching fromtemporal concerns. Ultimately, Weil presents attention as a transformative practice that leads tolove, genuine values, and a deeper understanding of the world.

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Cette thèse s’intéresse à la conception de la résistance dans les travaux de Simone Weil (1909-1943) et de Michel Foucault (1926-1984). Nous y étudions plus précisément les « techniques de soi » que constituent l’ascèse et la mystique. Partant du postulat que les dispositifs de pouvoir actuels reposent aussi bien sur l’individualisme que la dépolitisation, l’objectif est de mettre en avant des « contre-conduites » susceptibles de favoriser voire de recréer une certaine forme d’existence en commun. Nous soutenons ainsi l’idée que l’ascèse et la mystique peuvent – à condition d’être repensées – représenter de véritables armes dans les luttes transversales et continues qui caractérisent notre époque, tout en offrant des modèles d’action opposés à ceux mis en avant par le système capitaliste. À travers la lecture, l’écriture, l’amitié, l’amour, et plus largement une forme d’attention redoublée envers les autres, les techniques de soi conceptualisées par les auteurs peuvent être définies comme un refus préliminaire qui doit mener à des changements structurels plus profonds. En retour, les formes de vie résultant de la mise en place de ces techniques doivent renforcer cette « anti-discipline ». Par-là, il est possible de décrire la mystique weilienne et l’ascèse foucaldienne comme une révolution permanente, c’est-à-dire un éthos révolutionnaire qui offre une alternative à l’échec du « Grand Soir ». Il s’agit en somme d’analyser les conditions de déconstruction et/ou de recréation d’un « soi » qui représente actuellement le pivot de l’oppression sociale. Le travail peut donc aussi bien se lire comme une critique de l’injonction à être soi-même que comme un appel à devenir autre chose que ce que nous sommes. D’un point de vue plus général, l’objectif est également de mettre en dialogue deux auteurs rarement rapprochés dans la philosophie contemporaine, ainsi que d’effectuer un certain nombre de parallèles avec les traditions de pensée anarchistes et postcoloniales pour montrer tout ce que celles-ci ont en commun. / Abstract : This thesis studies the notion of resistance in the works of Simone Weil (1909-1943) and Michel Foucault (1926-1984). It deals more precisely with two technologies of the self, ascetism and mystic. As individualism and depoliticization seem to characterize “late capitalist” societies, our goal is to present some “counter-conducts” that could foster and even re-create common lifeforms. Under certain conditions, we support the idea that these technologies can be of great support in the permanent and transversal struggles of our times, while offering a praxeological model that doesn’t match the capitalism generic set of values. Through skills such as reading, writing, love or friendship, and a reinforced attention to the world, the technologies of the self depicted by Weil and Foucault could be described as a first act of resistance that can lead to deeper and greater structural changes. In a dialectical way, the structures resulting of these practices also must favorize the emergence of an “anti-discipline”. Regarding to these elements, Weil’s mystic and Foucault’s asceticism look like attempts to put permanent revolution in practice and propose an interesting alternative to the communist model. The goal of this thesis is therefore to analyze some ways of deconstructing and/or recreating a “self” that currently represents a coercive and oppressive force. More generally, it aims to create a discussion between two thinkers that are rarely studied together, and to draw some parallels with anarchist and post-colonial thoughts to show how much all these movements share.

Ce mémoire s’intéresse à la centralité politique du travail à travers une lecture croisée des pensées de la philosophe française Simone Weil (1909-1943) et de l’anthropologue états-unien David Graeber (1961-2020). Il se penche sur le potentiel qu’a le travail de nous former à l’activité politique en développant notre sensibilité au monde qui nous entoure, ainsi qu’à autrui. Nous interrogeons d’abord la forme actuelle que prend le travail. Nous creusons pour ce faire le phénomène de bullshitization de l’économie, décrite par Graeber comme la hausse de la part du temps au travail accordé à l’accomplissement de tâches superflues, de même qu’à l’augmentation générale des emplois inutiles, dits bullshit jobs. Phénomène lié à la bureaucratisation néolibérale croissante de tous les secteurs de la vie, les bullshit jobs impliquent aliénation, ennui et maux physiques liés au stress. Son occupant·e, par la conscience de l’inutilité sociale de son travail, se voit privé·e de participer à la collectivité de manière significative. Iel est, pour emprunter un langage weilien, déraciné·e. Via les travaux de Weil sur le travail d’usine, nous affirmons une certaine continuité entre les formes d’aliénation au travail décrites par Weil et Graeber. Il y a, dans le travail à la chaine des années 1930, dans les bullshit jobs et dans les emplois bullshitizés, une dissociation entre les gestes et la pensée. Dans son expérience en usine, Weil observe la perte de la capacité à exercer son esprit au travail comme un arrachement à la condition humaine. De cette dissociation découle donc une douleur psychologique et sociale considérable — dite « déracinement » —, ainsi que des formes d’hostilité politique. Nous nous penchons finalement sur le potentiel politique d’un travail digne. Pour Simone Weil, la centralité politique du travail découle de sa propension à cultiver la capacité d’attention. Plus qu’une simple capacité cognitive, l’attention est à la fois ce qui permet la liberté individuelle (être capable d’orienter par soi-même son attention) et ce qui favorise le rapport éthique aux autres. La pratique de l’attention au travail permet en ce sens de développer la réceptivité envers autrui, l’un des fondements de la qualité des rapports démocratiques. Pour David Graeber, le travail, sous certaines conditions, se révèle comme lieu de déploiement de l’imagination. Cette dernière permet la nouveauté politique, car elle tend à décloisonner l’imaginaire de cellui qui l’exerce. Chez Weil comme chez Graeber, le travail peut engendrer des relations sociales émancipatrices qui échappent aux rapports de pouvoir oppressifs. / This master’s thesis examines the political centrality of work through a comparative reading of the works of French philosopher Simone Weil (1909–1943), and American anthropologist David Graeber (1961–2020). It focuses on the potential of work as an activity prone to the development of a form of sensitivity to the world, and to other people. We first consider the present experience of work through Graeber’s concept of bullshitization. The bullshitization of the economy refers to the increase of time and energy at work dedicated to needless tasks, as well as to the increase of useless jobs, which Graeber calls “bullshit jobs”. Inseparable from the neoliberal bureaucratization of all branches of life, bullshit jobs lead to alienation, boredom and physical pains related to stress. Moreover, the bullshit worker is kept from having a significant impact on the community they inhabit; they are, in the words of Simone Weil, uprooted (déraciné·e). Through a reading of the Weil’s writings on factory work in 1930s′ France, we establish a continuity between the forms of suffering at work theorized by Graeber and Weil: at the factory, in bullshit jobs and in jobs that have been bullshitized, there is a disconnect between thought and action. During her experience as a factory worker, Weil describes the loss of thinking at work as a stripping of the human condition. From this separation derives not only psychological and social suffering (uprootedness [déracinement]), but also forms of political hostility. We finally explore the political potential of dignified work. Weil derives the political centrality of work from its propension to encourage the practice of attention. More than a cognitive ability, attention is a condition for individual freedom and fosters ethical relationships to others. Attention thus enables openness and receptiveness to others—one of the foundations of a healthy democratic life. For Graeber, work can nurture imagination, which in turn enables the imagining of new political practices. For Simone Weil and David Graeber, dignified work can bring on new and emancipatory social relations, free from oppressive power dynamics.