What are these beings that constitute the cosmos ? They are every thing and element of a thing, inasmuch as they are sensible. They only exist in thi… - Michel Henry

From these brief preliminary indications it follows that the concept of truth is twofold, designating both what shows itself and the fact of self-showing. What shows itself is the gray sky or the equality of radii in a circle. But the fact of something showing itself has nothing to do with what shows itself, with the gray of the sky or with geometric properties, and is even totally indifferent to what shows itself. The proof of this is that a blue sky can show itself to us as well, just as geometric properties, other forms, or even the fury of peoples killing each other, the beauty of a painting, the smile of a child. The fact of self-showing is as indifferent to what shows itself as the light to what it illuminates – shining, according to Scripture, on the just as well as the unjust. But the fact of self-showing is indifferent to all that shows itself only because by its nature it differs from all that, whether it may be: clouds, geometric properties, fury, a smile. The fact of self-showing, considered in itself and as such – that is the essence of truth.

This situation does not only hold for scientific practice, it also determines the condition of the worker in the modern world. What characterizes the modern worker is the gradual decrease of the role of living work, or subjective praxis, in the real process of production, whereas the role of the objective, instrumental network continually increases, first in the form of machines in a traditional big industry and later cybernetics and robotics. The law of the gradual decrease of profit margins in the capitalist era is only the expression on the economic level of the crucial phenomenon that has come to affect modern production: the invasion of technology and its expulsion of life.

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.