To radicalize the question of phenomenology is not only to aim for a pure phenomenality but to seek out the mode according to which it originally bec… - Michel Henry
" "To radicalize the question of phenomenology is not only to aim for a pure phenomenality but to seek out the mode according to which it originally becomes a phenomenon -- the substance, the stuff, the phenomenological matter of which it is made, its phenomenologically pure materiality. That is the task of material phenomenology. Prior to this being-toward-the-outside in which everything is properly speaking placed outside of itself and in which every reality is a priori emptied and dispossessed of itself and thus becomes its contrary, an irreality, and prior to the abandonment and undoing that is called death and that would be unable to exist on its own, material phenomenology is devoted to the discovery of the reign of a phenomenality that is constructed in such a surprising way that the thought that always thinks about the world never thinks about it. To the internal structure of this originary manifestation, there belongs no Outside, no Separation, no Ek-stasis. Its phenomenological substance is not visibility. None of the categories that have been used by philosophy since the Greeks at any rate, are appropriate for it.
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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
To see what ought to be done without possessing the power to do so, to see what ought to be done while finding oneself deprived (in and through this seeing, in and through this commandment) of the ability to execute it – this is the dramatic and desperate situation in which the Law has placed each person, despite the fact that it is addressed to him from outside as a transcendent Law. A Law that defines the infraction and the crime, that opens before people the gaping possibility without giving them the power to avoid either, is a cursed Law. An absence of Law would be better, a state of innocence in which the possibility of crime was not every moment within sight. The Law, on the contrary, curses all those who do not put it into practice – in fact, it curses everybody, since it gives nobody the power to follow it. The Law multiples crime, as the Apostle says in a striking phrase: “The law was added so that trespass might increase” (Romans 5:20).
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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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