Introduction: An uprooted civilization Faced with the questions that beset us in the current crises, it seems interesting to resort to part of the work of Simone Weil, who writes about an uprooted civilization. Her work is a call to rise up against injustice and oppression, and as such appears as a source of questioning in terms of authenticity. Simone Weil [1909-1943], a philosopher, professor of philosophy, a factory worker to experience the conditions of the factory, and a farm worker at the end of her life, offers a fruitful thought, some elements of which we present from three of her works, focusing on her notion of rootedness, which can be used by our civilization, which in many respects can be described as uprooted, to refl ect on ways to re-root. Rootedness Weil [1] denounces systems of oppression, especially in the working-class labor. In her work The Working Condition (1936), she takes a stand for workers, after having experienced life in her body, bruised by the pace of the production line. She castigates Taylorism, which is established as a rationality that claims to be scientifi c, but which imposes oppression on workers [2]. Its idea is to maintain that if work opposes man to the necessities of the world, by a founding opposition, on the other hand, he does not have to suffer the oppression of others, as is the case during war, or also in factory work, where temporality is imposed both by the pace of the production chain, but also by the service of methods dictating the duration and modalities of each work operation. One of these aspects is outlined by Weil in his book The Roots: Preludes to a Declaration of Duties to Man [3], composed at the end of the war. Simone Weil, who was given the mission "to help France regain a genuine aspiration" (1936, p. 251), seeks to understand the means of curbing the uprooting of human beings in the postwar period. In summary, after having, in the fi rst part, revealed the vital needs of the soul (relating to order, freedom, obedience, etc.), it explores in the second part, the mysteries of uprooting, by examining the uprooting of the peasant and then the worker, comparing their work temporalities: "the peasant's work obeys by necessity this rhythm of the world; the worker's work, by its very nature, is to a large extent independent of it, but it could imitate it. It is the opposite that happens in factories. Uniformity and variety are also mixed in them, but this mixture is the opposite of that provided by the sun and the stars; the sun and the stars fi ll the time in advance with frames made up of a limited and ordered variety in regular returns, frames designed to house an infi nite variety of absolutely unpredictable and partially unordered events; on the contrary, the future of the one who works in a factory is empty because of the impossibility of predicting, and deader than the past because of the identity of the moments that follow one another like the ticking of a