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" "Let us just say here that if science is capable of making the slightest material modification to nature, this is only insofar as a real action cannot be reduced to a merely theoretical relation between a knowing subject and a known object. In reality, it always takes the unperceived detour through Bodily-ownness (Corpspropriation). Only someone who has hands and eyes in the sense of a radically immanent power of grasping and seeing, only a being originally constituted in oneself as a subjective and living Body -- only the scientist not as a scientist but as this kind of being -- can turn the pages of a book and read it. Likewise, only such a person can carry out a scientific operation of any kind: handle a tool, press a button, follow the results of a change on a graph, and then understand the results of a sophisticated experiment. These results are ultimately offered as sensible givens, and they are only accessible in that form. The same goes for experimentation properly so-called. The conduct or handling of it always refers back to and presupposes an action of the original Body.
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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Life is given in its own way, in a completely unique way, even though this singular mode of givenness is universal. Life is given in such a way that what it gives is given to itself and that what it gives to itself is never separated from it, not in the least. In this way, what life gives is itself. Life is self-givenness in a radical and rigorous sense, in the sense that it is both life that gives and life that is given. Because it is life that gives, we can only have a share of this gift in life. No road leads to life except life itself. [...] Life is absolute subjectivity inasmuch as it experiences itself and is nothing other than that experience. It is the pure fact of experiencing itself immediately and without any distance. This is what constitutes the essence of every possible community. Again, what is shared in common is not some thing; instead, it is this original givenness as self-givenness. It is the internal experience that brings to life everything that is and makes what is alive in this experience become alive in and through it alone.
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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.