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What then is culture? Every culture is a culture of life, in the dual sense whereby life is both the subject and the object of this culture. It is an… - Michel Henry
" "What then is culture? Every culture is a culture of life, in the dual sense whereby life is both the subject and the object of this culture. It is an action that life exerts on itself and through which it transforms itself insofar as life is both transforming and transformed. "Culture" means nothing other than that. "Culture" refers to the self-transformation of life, the movement by which it continually changes itself in order to arrive at higher forms of realization and completeness, in order to grow. But if life is this incessant movement of self-transformation and self-fulfillment, it is culture itself. Or at least it carries it as something inscribed in it and sought by it. What life are we speaking about here? What is this force that is continually maintained and grows? It is not in any way the life that forms the theme of biology and the object of science. It is not the molecules and particles that the scientist tries to reach through microscopes and whose natures are developed through multiple procedures in order to construct laboriously a concept of them that is more adequate but still subject to revision.
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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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Notre chair porte en elle le principe de sa manifestation, et cette manifestation n’est pas l’apparaître du monde. En son auto-impressionnalité pathétique, en sa chair même, donnée à soi en l’Archi-passibilité de la Vie absolue, elle révèle celle-ci qui la révèle à soi, elle est en son pathos l’Archi-révélation de la Vie, la Parousie de l’absolu. Au fond de sa Nuit, notre chair est Dieu.
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To understand man on the basis of Christ, who is himself understood on the basis of God, in turn rests on the crucial intuition of a radical phenomenology of Life, which is precisely that of Christianity: namely, that Life has the same meaning for God, for Christ, and for man. This is so because there is but a single and selfsame essence of Life, and, more radically, a single and selfsame Life. This Life – that self-generates itself in God and that, in its self-generation, generates the transcendental Arch-Son as the essential Ipseity in which this self-generation comes about – is the Life from which man himself takes his transcendental birth, precisely since he is Life and is explicitly defined as such within Christianity. He is the Son of this unique and absolute Life, and thus the Son of God. The tautological expression “Son of God” – tautological in that there are no sons except in Life and thus in God – conceals the profound truth that man’s essence, that which makes him possible as what he really is, is not man as we understand him, and still less some humanitas or other. Rather, it is the essence of divine life – that which makes him one of the living, and that alone.
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