 Across Europe and more recently, Weil’s “negative politics”—that is, turning away from institutions and ideology and toward religious reflection—, in conjunction with Michel Foucault’s concept of biopolitics, has been taken up by the political philosophies of Giorgio Agamben and Roberto Esposito (Ricciardi 2009). In doing so, Agamben (who wrote his dissertation on Weil’s political thought and critique of personhood, ideas of which went on to shape Homo Sacer [see Agamben 2017]) and Esposito rely on Weil’s concepts of decreation, impersonality, and force. Beyond the Continental scene, her Christian Platonism—especially her concepts of the good, justice, void, and attention—influenced Iris Murdoch’s emphasis on the good, metaphysics, and morality, and was thereby part of a recent revival in virtue ethics (Crisp &amp; Slote 1997). In addition, many have noted the “spiritual kinship” that is apparent between the religious and ethical philosophies of Weil and Ludwig Wittgenstein. For example, the view that belief in God is not a matter of evidence, logic, or proof is shared by these thinkers (Von der Ruhr 2006). The legacy of Weil’s writings on affliction and beauty in relation to justice is also felt in Elaine Scarry’s writings on aesthetics (Scarry 1999). T. S. Eliot, who wrote the introduction to The Need for Roots, cites Weil as an inspiration of his literature, as do W. H. Auden, Czeslaw Milosz, Seamus Heaney, Flannery O’Connor, Susan Sontag, and Anne Carson.