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Attention
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The needs of the soul can for the most part be listed in pairs of opposites which balance and complete one another.
The human soul has need of equality and of hierarchy.
Equality is the public recognition, effectively expressed in institutions and manners, of the principle that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. Since attention is inclined to direct itself upwards and remain fixed, special provisions are necessary to ensure the effective compatibility of equality and hierarchy.
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Intellectual adherence is never owed to anything whatsoever, for it is never in any degree a voluntary thing. Attention alone is voluntary. It alone forms the subject of an obligation.
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If we concentrate our attention on trying to solve a problem of geometry, and if at the end of an hour we are no nearer to doing so than at the beginning, we have nevertheless been making progress each minute of that hour in another more mysterious dimension. Without knowing or feeling it, this apparent barren affort has brought more light into the soul.
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The needs of a human being are sacred. Their satisfaction cannot be subordinated either to reasons of state, or to any consideration of money, nationality, race, or colour, or to the moral or other value attributed to the human being in question, or to any consideration whatsoever.
There is no legitimate limit to the satisfaction of the needs of a human being except as imposed by necessity and by the needs of other human beings. The limit is only legitimate if the needs of all human beings receive an equal degree of attention.
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Although people seem to be unaware of it today, the development of the faculty of attention forms the real object and almost the sole interest of studies.
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In solitude we are in the presence of mere matter (even the sky, the stars, the moon, trees in blossom), things of less value (perhaps) than a human spirit. Its value lies in the greater possibility of attention.
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Attention is the rarest and purest form of generosity.
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Anyone whose attention and love are really directed towards the reality outside the world recognizes at the same time that he is bound, both in public and private life, by the single and permanent obligation to remedy, according to his responsibilities and to the extent of his power, all the privations of soul and body which are liable to destroy or damage the earthly life of any human being whatsoever.
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The highest ecstasy is the attention at its fullest.
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Attention consists of suspending our thought, leaving it detached, empty, and ready to be penetrated by the object; it means holding in our minds, within reach of this thought, but on a lower level and not in contact with it, the diverse knowledge we have acquired which we are forced to make use of.
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The capacity to give one's attention to a sufferer is a very rare and difficult thing; it is almost a miracle; it is a miracle. Nearly all those who think they have this capacity do not possess it. Warmth of heart, impulsiveness, pity are not enough.
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In the intellectual order, the virtue of humility is nothing more nor less than the power of attention.
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If anyone possesses this faculty, then his attention is in reality directed beyond the world, whether he is aware of it or not.
The link which attaches the human being to the reality outside the world is, like the reality itself, beyond the reach of human faculties. The respect that it makes us feel as soon as it is recognized cannot be shown to us by evidence or testimony.
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Prayer consists of attention. It is the orientation of all the attention of which the soul is capable towards God. The quality of the attention counts for much in the quality of the prayer. Warmth of heart cannot make up for it.
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There is no greater joy for me than looking at the sky on a clear night with an attention so concentrated that all my other thoughts disappear; then one can think that the stars enter into one's soul.
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To anyone who does actually consent to directing his attention and love beyond the world, towards the reality that exists outside the reach of all human faculties, it is given to succeed in doing so. In that case, sooner or later, there descends upon him a part of the good, which shines through him upon all that surrounds him.
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There are necessities and impossibilities in reality which do not obtain in fiction, any more than the law of gravity to which we are subject controls what is represented in a picture. … It is the same with pure good; for a necessity as strong as gravity condemns man to evil and forbids him any good, or only within the narrowest limits and laboriously obtained and soiled and adulterated with evil. … The simplicity which makes the fictional good something insipid and unable to hold the attention becomes, in the real good, an unfathomable marvel.
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Although it is beyond the reach of any human faculties, man has the power of turning his attention and love towards it. Nothing can ever justify the assumption that any man, whoever he may be, has been deprived of this power. It is a power which is only real in this world in so far as it is exercised. The sole condition for exercising it is consent.
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Even if our efforts of attention seem for years to be producing no result, one day a light that is in exact proportion to them will flood the soul.
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Those who are unhappy have no need for anything in this world but people capable of giving them their attention.
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We have to try to cure our faults by attention and not by will.
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The authentic and pure values, truth, beauty, and goodness, in the activity of a human being are the result of one and the same act, a certain application of the full attention to the object. Teaching should have no aim but to prepare, by training the attention, for the possibility of such an act. All the other advantages of instruction are without interest.
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The poet produces the beautiful by fixing his attention on something real.
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A modern factory reaches perhaps almost the limit of horror. Everybody in it is constantly harassed and kept on edge by the interference of extraneous wills while the soul is left in cold and desolate misery. What man needs is silence and warmth; what he is given is an icy pandemonium.
Physical labour may be painful, but it is not degrading as such. It is not art; it is not science; it is something else, possessing an exactly equal value with art and science, for it provides an equal opportunity to reach the impersonal stage of attention.
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If you say to someone who has ears to hear: "What you are doing to me is not just," you may touch and awaken at its source the spirit of attention and love. But it is not the same with words like, "I have the right..." or "you have no right to..." They evoke a latent war and awaken the spirit of contention.
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School children and students who love God should never say: "For my part I like mathematics"; "I like French"; "I like Greek." They should learn to like all these subjects, because all of them develop that faculty of attention which, directed toward God, is the very substance of prayer.
Simone Weil
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Nobody ever did anything very foolish except from some strong principle.
William Lamb, 2nd Viscount Melbourne
Simone Weil
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Born:
February 3, 1909
Died:
August 24, 1943
(aged 34)
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