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That one should love the other is a prescription any ethic could accommodate, as uncertain as its foundation might be. An ideology lacking any founda… - Michel Henry
" "That one should love the other is a prescription any ethic could accommodate, as uncertain as its foundation might be. An ideology lacking any foundation, as for example democratic socialism in our day, could equally lay claim to it. But that one should love the other who is your enemy, even if he is depraved, degenerate, hypocritical, or criminal, is in effect only possible if this other person is not what he appears, not even this I Can, the transcendental ego who has committed all this misdeeds. It is only if, as Son, the other carries within him Life and its essential Ipseity that he may, in his depravity, be the object of love, or rather not him – in the sense of a person, the one whom other people call a person – but the power that gave him to himself and constantly gives him to himself even in his depravity. The command is to love the other insofar as he is in Christ and in God, and on this condition alone.
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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
Thus the possibility of hearing the Word of Life is itself for each person and for each living Self contemporaneous with his birth and consubstantial with his condition of Son. I hear forever the sound of my birth, which is the sound of Life, the unbreakable silence in which the Word of Life does not stop speaking my own life to me, in which my own life, if I hear the word speaking within it, does not stop speaking the Word of God to me.
Painting does not use language. Abstract painting teaches us this, and this is what gives it its power of expression. If colour does not relate to the feelings of our soul through an external relation but finds its true being in them – as a pure sensation and a pure experience – then it does not even need to translate, through a means, the abstract content of our invisible life. It coincides with our invisible life and is its pathos: its suffering, its boredom, its neglect or its joy.
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It is the first decisive characteristic of the Truth of Christianity that it in no way differs from what it makes true. Within it there is no separation between the seeing and what is seen, between the light and what it illuminates. And this is because there is in that Truth neither Seeing nor seen, no Light like that of the world. From the start, the Christian concept of truth is given as irreducible to the concept of truth that dominates the history of Western thought, from Greece to contemporary phenomenology. This traditional concept of truth determines not only most of the philosophical currents that have succeeded one another until the present day but even more so the ideas currently held about truth within the domain of scientific knowledge and within common sense, which is more or less impregnated with the scientific ideal. It is precisely when the Christian concept of Truth ceases to determine the collective consciousness of society, as it did in the Middle Ages, that the divorce from the Greek idea of a true knowledge and a true science appears in full force. And the consequence is, if not the suppression of the Christian concept, then at least its repression into the realm of private life, or even superstition.
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