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For someone feeling himself as the source of all his powers and all his sentiments, especially his pleasures, someone who lives in the permanent illu… - Michel Henry
" "For someone feeling himself as the source of all his powers and all his sentiments, especially his pleasures, someone who lives in the permanent illusion of being a self-sufficient ego having only from itself its condition as ego as well as all that thereby becomes possible for it (acting, feeling, enjoying) – to that person what is lacking is no less than what constantly gives this ego to itself and is not it: absolute Life’s self-givenness, in which this ego is given to itself and everything else is simultaneously given to it (its powers and pleasures). This terrifying lack in each ego of what gives it to itself – what it is missing even when it feels itself as lacking for nothing, as sufficing to itself, and especially in the pleasure it has of being itself and believing itself the source of this pleasure – this is what determines the great Rift. This lack and absolute void is the Hunger that nothing can satisfy, the Hunger and Thirst for Life, which the ego has stopped feeling in itself at the same time as its condition as Son, when, in pleasure, it takes itself for the source of this pleasure and identifies with it as its own property. “Woe to those who are well fed now, for you will go hungry” (Luke 6;25).
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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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Additional quotes by Michel Henry
The key feature of modernity, which makes it into a barbarism of a hitherto unknown kind, is precisely to be a society lacking any culture and existing independently from it. As ordinary and common as it might seem today, this situation creates an almost untenable paradox, if it is the case that life, as self-conservation and self-growth, is itself a cultural process. This is something that all past civilizations illustrate. Barbarism is thus a sort of impossibility. If it happens nonetheless, it is never through an inexplicable dulling of the powers of life. Instead, the powers of life must be turned against themselves, in the phenomena of hate and resentment. This happens because life, in a suffering that is coextensive with its being and that it can no longer bear, attempts to get rid of itself. Barbarism cannot exist without the emergence of Evil, which is a mad but wholly intelligible desire of self-destruction. Or rather, in every state of social regression, it is possible to discover, underneath the evidence of the features of stagnation and decline, the violence of the deliberate refusal of life to be itself.
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Instead of determining the action of life, ends, norms and values are determined by it. This determination consists in the fact that one experiences oneself constantly and knows oneself at every moment. Life also knows at each instant what must be done and what is suited to it. This knowledge is no different from action. It does not precede it or "determine" it, properly speaking. It is identical to it, as the original know-how of life, as praxis and a living body. Action, as we have seen, is only the actualization of the primitive power of this phenomenological body.
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