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Studia Phaenomenologica 9:303-314 (2009)
What’s worth a philosophy which achieves a phenomenological reduction in an opposite direction of Husserl’s one? This contribution, disputing Rudolf Bernet’s accurate critiques, intends to demonstrate that Michel Henry doesn’t take a “theological turn” by investigating the Christian Logos, but chooses it as a philosophical proof of his previous researches about affectivity as rationality, which were stemming from a rigorous analysis of everyday life. According to Henry and his New Testament interpretation, truth is affectivity and life, and because there’s an “ipséité” in life, truth is a self. Yet, the Greek Logos just can’t consider the profoundness of life but the bodies, whereas the fleshy living Self generates and feels it in the fi rst and pathetic immanence
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DOI 10.7761/SP.9.303
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