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Christianity proceeds to overthrow the concept of reality as well as that of action. In tearing action from external Being and from the process of ob… - Michel Henry
" "Christianity proceeds to overthrow the concept of reality as well as that of action. In tearing action from external Being and from the process of objectivation leading to it, Christianity situates action in its rightful place, where to do is to make an effort, take pains, suffer to the point that the suffering of this effort is changed into the joy of satisfaction. To do refers to life’s internal pathetik self-transformation and finds there its sole motivation, its unique purpose, not to mention the very milieu in which it is accomplished and is possible. So, surprising as it may seem at first glance to the naïve realism of ordinary perception, the subjective conception of action is the only one that preserves its possibility. If we consider action as an objective process similar to a natural process, to a cascade of water that makes a turbine turn, then nothing distinguishes this so-called action from some material process, and there is no longer any action, but only objective phenomena. Human acting and the effort and suffering involved are reducible to causal sequences, to “the action of gravity,” for example.
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About Michel Henry
Michel Henry (10 January 1922 – 3 July 2002) was a French philosopher, phenomenologist and novelist. He wrote five novels and numerous philosophical works. He also lectured at universities in France, Belgium, the United States, and Japan. His novel L'amour les yeux fermés (Love With Closed Eyes) has won the Renaudot Prize in 1976.
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Phenomenological definition of God
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Additional quotes by Michel Henry
The genius of the Christian ethic is to point out in the simplest of ordinary lives, accessible to all and comprehensible by all, the concrete conditions – the circumstances, as it were – in which the extraordinary event is produced by which the ego’s life will be changed into God’s. As an example, let us consider the parable of the Good Samaritan (whose good deed is terrifyingly represented by Luca Giordano in the painting in the Rouen Museum). Someone like the priest or Levite, who passes by without helping the man robbed by brigands who has been thrown down and is covered with wounds – that person now advances along the route to perdition without knowing it. By contrast, the Samaritan, setting aside his own business, all preoccupations about himself or his interests, is concerned only with the unfortunate one. Taking him to an inn, having him tended, paying for everything – in short, practicing mercy, he has done everything that could be done to “inherit eternal life” (Luke 10:25-37). If such is the metaphysical destiny of the protagonists in the parable, it is good that acts are what count.
Marx certes était athée, « matérialiste », etc. Mais chez un philosophe aussi, il convient de distinguer ce qu’il est de ce qu’il croit être. Ce qui compte, ce n’est d’ailleurs pas ce que Marx pensait et que nous ignorons, c’est ce que pensent les textes qu’il a écrits. Ce qui paraît en eux, de façon aussi évidente qu’exceptionnelle dans l’histoire de la philosophie, c’est une métaphysique de l’individu. Marx est l’un des premiers penseurs chrétiens de l’Occident.
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Because our flesh is nothing but what, feeling itself, suffering itself, sustaining itself and bearing itself and so enjoying from itself according to always reborning impressions, is able, for this reason, to feel the body which is exterior to it, to touch it as well as being touched by it. What the exterior body, the lifeless body of the material universe, is by principle incapable.
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