The media of the technological age have very different characteristics. Their content is the Insignificant, the "news". Tomorrow it will no longer ha… - Michel Henry

The fact that this weight [of existence] becomes too heavy and that it can be experienced as a weight and as an unbearable weight, is due to the fact that it is impossible for life to undo that with which it has been burdened, that is to say, itself. [...] Culture is the set of enterprises and practices in which the overflowing of life is expressed. All of them are motivated by the "burden", the "too much" that prepares living subjectivity internally as a force ready to be dispensed and required to act under this burden.

The action implied in merciful works is now quite clear. Whether it involves nourishing those who are hungry, clothing those who are naked, caring for sick, or another act, the manner of acting in these various actions has ceased to concern the ego that acts or to relate to it in any fashion; a common trait equally determines them all: forgetting oneself. […] Hence, what kind of action is acting in works of mercy, if it is not a power proper to the transcendental ego that says “I Can”? In this ego there is no power different from its own, different from all the powers it possesses, except for the hyper-power of absolute Life that gave it to itself in giving itself to itself. In works of mercy – and this is why they are “works” – a decisive transmutation takes place by which the ego’s power is extended to the hyper-power of absolute Life in which it is given to itself.

Man’s forgetting of his condition of Son relates not only to the Concern for the world in which he constantly invests himself. As we have seen, it is the phenomenological essence of Life that makes Life what is most forgotten, the Immemorial to which no thought leads. Because Forgetting defines its phenomenological status, life is ambiguous. Life is what knows itself without knowing it. That it suddenly knows it is neither incidental nor superfluous. The knowledge by which one day life knows what since the beginning it knew without knowing it is not of a different order than the knowledge of life itself: it is a pathetik upheaval in which life feels its self-affection as absolute Life’s self-affection. This possibility, which is always open to life, to suddenly experience its self-affection as absolute Life’s self-affection, is what makes it a Becoming. But then, when and why is this emotional upheaval produced, which opens a person to his own essence? Nobody knows. The emotional opening of the person to his own essence can only be born of the will of life itself, as this rebirth that lets him suddenly experience his eternal birth. The Spirit blows where it wills.