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  1. Michel Henry Ou le Dernier Système.Philippe Grosos - forthcoming - Les Etudes Philosophiques.
    Une philosophie de la pure présence à soi, comme l'est celle de la Vie selon Michel Henry, peut-elle rendre compte de l'expérience de la transcendance? Par son autodénomination désormais explicite de système, cette philosophie ne retrouve-t-elle pas, avec l'analyse qu'elle propose de la parole religieuse chrétienne, les apories qui furent celles de l'idéalisme allemand, s'éloignant ainsi, d'œuvre en œuvre, de toute phénoménologie? Mag eine Philosophie des reinen Sichvorhandenseins, wie jene von Michel Henry bezeichnet werden kann, über das Erlebnis der Tranzendenz (...)
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  2. The Dawning Ethics of Aleatory Materialism: A Study of Marx and Michel Henry.Max Schaefer - forthcoming - In Bryan Smyth and Richard Westerman (ed.), Marxism, Phenomenology, and the Dialectical Horizons of Critique: New Perspectives. Maryland, USA:
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  3. The Call of Being: On Pure Phenomenality and Radical Immanence.Ekin Erkan - 2020 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 21 (2):197-203.
    François Laruelle's system of non-standard philosophy and its univocal radical immanence is highly indebted to Henry's non-representationalism. Admittedly, in contrast to Laruelle's "heretical" Christology, Henry's theological-realist determination is astricted by the idealist paralogisms of a cogitativist Ego, which transpires most markedly in Henry's account of Faith-after all, Henry is a Jesuit phenomenologist following in the tradition of Jean-Luc Marion and Jean-Louis Chretien. Nonetheless, Henry's work on immanence, deanthropocentrized and universalized as generic, takes us much further than both Spinoza's speculative immanence, (...)
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  4. A Psychoanalysis of Individuation: The Affective Heart of Repression in Michel Henry.Max Schaefer - 2020 - In Delia Popa and Cristian Bodea (ed.), Describing the Unconscious: Phenomenological Perspectives on the Subject of Psychoanalysis. Bucharest, Romania:
  5. Bonds of Trust: Thinking the Limits of Reciprocity with Heidegger and Michel Henry.Max Schaefer - 2019 - Studia Phaenomenologica 19:289-309.
    This paper seeks to address whether human life harbours the possibility of a gratuitous or non-reciprocal form of trust. To address this issue, I take up Descartes’ account of the cogito as the essence of all appearing. With his interpretation of Descartes’ account of the cogito as an immanent and affective mode of appearing, I maintain that Henry provides the transcendental foundation for a non-reciprocal form of trust, which the history of Western philosophy has largely covered over by forgetting this (...)
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  6. Phenomenology in France: A Philosophical and Theological Introduction.Steven DeLay - 2018 - London: Routledge.
    This book is an introduction to French phenomenology in the post 1945 period. Whilst many of phenomenology's greatest thinkers - Husserl, Heidegger, Sartre and Merleau-Ponty - wrote before this period, Steven DeLay introduces and assesses the creative and important turn phenomenology took after these figures. He presents a clear and rigorous introduction to the work of relatively unfamiliar and underexplored philosophers, including Jean-Louis Chrétien, Michel Henry, Jean-Yves Lacoste, Jean-Luc Marion and others. -/- After an introduction setting out the crucial Husserlian (...)
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  7. Metamorphoses of the Subject: Kandinsky Interpreted by Michel Henry and Henri Maldiney.Anna Yampolskaya - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):157-167.
    In this paper I compare how Michel Henry and Henri Maldiney interpret Kandinsky’s heritage. Henry’s phenomenology is based on a distinction between two main modes of manifestation: the ordinary one, that is, the manifestation of the world, and the “manifestation of life.” For him, Kandinsky’s work provides a paradigmatic example of the second, more original mode of manifestation, which is free from all forms of self-alienation. Henry claims that this living through the work of art is transformative; it is akin (...)
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  8. Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta.Olga Louchakova-Schwartz - 2017 - Open Theology 3 (1):257-273.
    Applying Michel Henry’s philosophical framework to the phenomenological analysis of religious experience, the author introduces a concept of material introspection and a new theory of the constitution of religious experience in phenomenologically material interiority. As opposed to ordinary mental self-scrutiny, material introspection happens when the usual outgoing attention is reverted onto embodied self-awareness in search of mystical self-knowledge or union with God. Such reversal posits the internal field of consciousness with the self-disclosure of phenomenological materiality. As shown by the example (...)
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  9. The Failure of Life: Michel Henry and The Ethics of Incompleteness.Max Schaefer - 2017 - Symposium 21 (2):208-229.
    This article addresses the problematic relation between Michel Henry’s phenomenology of life and ethics. More specifically, it asks whether Henry’s account of the self’s transcendental birth in the immanent self-generation of life allows for a sense of individual responsibility. I begin by discussing Henry’s generation of the self and show how the historical essence of the self is structured according to the antinomy of affectivity. I then show how, for Henry, this history of life is full and yet incomplete. Accordingly, (...)
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  10. The Contemplative Self After Michel Henry, by Joseph Rivera. [REVIEW]Steven DeLay - 2016 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 19 (1).
    Review of Joseph Rivera's The Contemplative Self After Michel Henry (Notre Dame: 2015).
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  11. Is There a Flesh Without Body?Emmanuel Falque - 2016 - Journal of French and Francophone Philosophy 24 (1):139-166.
    This paper was originally presented at a colloquium on Michel Henry’s book Incarnation at the Institut Catholique Paris. Michel Henry’s response to the present study can be found in “À Emmanuel Falque,” in Ph énoménologie et christianisme chez Michel Henry, ed. Ph. Capelle : 168-182. This response was reprinted recently in Michel Henry, La Ph énoménologie de la vie, vol. 5.
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  12. “Spiritual Acoustics”: On Being In Common.Kevin Hart - 2016 - Analecta Hermeneutica 8.
    Kierkegaard steadily maintains, against Lessing, that Jesus’s contemporaries had no advantage as regards faith merely because they had personal experience of him. It is a view proposed both by Johannes Climacus and Anti-Climacus, as well as over Kierkegaard’s own signature; it is indirectly communicated and then directly communicated, and so the importance of becoming a true contemporary of Jesus can hardly be underestimated in the authorship, including the later journals. When Michel Henry considers this motif in his Phénoménologie matérielle he (...)
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  13. Naissance Mystique Et Divinisation Chez Maître Eckhart Et Michel Henry.Rolf Kühn - 2016 - Studia Phaenomenologica 16:598-602.
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  14. Suffering and Ipseity in Michel Henry: The Problem of the Ego’s Transcendental Identity.Jean-François Lavigne - 2016 - Analecta Hermeneutica 8.
    The double expansion that Husserl’s phenomenology imposed on subjective experience posed, among other difficulties, a new and particularly difficult problem for Husserl; that of the trans-temporal identity of the transcendental subject, the “ego.” This problem involves also, and still more fundamentally, the question of the ontological status of the ego. Beginning with his descriptivepsychological understanding of consciousness and its intentional acts in the 1901 Logical Investigations, Husserl had first identified the subjective ego with the empirical person, and considered it sufficient (...)
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  15. Christ Subjects: Michel Henry, Francois Laruelle, and the Politics of Life.Noys Benjamin - 2016 - In .
    This chapter examines the theorization of the extreme form of subjective destitution and subjectivation through the figure of Christ. The analysis focuses on two explicitly theological and political uses of Christ as the figure of redemptive destitution, in the work of Michel Henry and François Laruelle. In different ways they approach the problem of subjectivation through what we could call, after Laruelle, the ‘Christ-Subject’. This tracing of this line of thinking is a sceptical one, focused on the problem of the (...)
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  16. Beneath Time and Reflection: The Shadow of Husserl in Michel Henry’s Non-Intentional Phenomenology.Claudia Serban - 2016 - Analecta Hermeneutica 8.
    Ever since The Essence of Manifestation, Michel Henry’s phenomenology developed in a close dialogue with Husserl. This confrontation led Henry, in 1995, to formulate the project of a “non-intentional phenomenology,” which would find its point of departure in a quite simple question: is intentionality—the key feature of consciousness and of lived experience as such in Husserl’s perspective—able to ground itself? Does it provide its own foundation? If not, in what could its possibility-condition be found? Henry’s gesture invites us not to (...)
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  17. Renaud Barbaras and Michel Henry: A Contemporary Debate on the Status of Affectivity and a Farewell to the "Flesh of the World".Frédéric Seyler - 2016 - Journal of Speculative Philosophy 30 (3):395-403.
    “We accept the original theoretical path opened by Michel Henry, which consists in considering the body from the point of view of the flesh and, hence, of life. But, precisely, the question is to know what is the meaning of life that is attested through the phenomenon of the flesh.”1 Such is Renaud Barbaras’s starting point in La vie lacunaire, one of his most recent contributions to a phenomenology of life and to the debate with Michel Henry’s concept of life (...)
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  18. Theology, the Last Frontier of Philosophy?Jean-Baptiste Dussert - 2015 - The Philosopher (1):3-10.
    A book published in 1991, entitled "The Theological Turn in French Phenomenology," had a great impact in the philosophical world. Its author, Dominique Janicaud, accused several philosophers of betraying the principles of Husserl's thought, by the introduction of theology into philosophy. Basing my reflection on the works of Michel Henry (1922-2002) one of his most important targets, I will question the validity of this criticism. Is theology a deviation within continental philosophy, demonstrating that it has not the validity of a (...)
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  19. Michel Henry’s Phenomenological Christology: From Transcendentalism to the Gospel of John.Jeremy H. Smith - 2015 - Fenomenologia 13:11-42.
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  20. Of Life That Resists.Basil Vassilicos - 2015 - Philosophy Today 59 (2):207-225.
    For Michel Henry, the Cartesian notion of “videre videor” (“I seem to see”) provides the clearest schema of the type of self-affection in which life is experienced, and through which one can provide a properly phenomenological conception of life. It is above all in Henry’s exemplification of the ‘videor’ in terms of affective experience (in undergoing a passion, feeling pain) that one is able to pin down his two principle arguments concerning the nature of this self-affection. The one, regarding the (...)
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  21. Embodiment : Phenomenological, Religious and Deconstructive Views on Living and Dying.Ramona Fotiade, D. Jasper & O. Salazar-Ferrer (eds.) - 2014 - Ashgate.
    This volume examines a number of landmark conceptual shifts that have shaped our understanding of the body in its profane and sacred dimensions as site of conflicting discourses on presence and absence, subjectivity, mortality, resurrection and eternal life. Drawing together some of the best international scholars in the field, the volume provides for the first time a representative cross-section of influential trends in the philosophy of religion today (e.g. phenomenology, existential thought, Biblical hermeneutics, deconstruction), illustrated through original critical interpretations and (...)
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  22. Phénoménologie Et Réalité Matérielle.Beat Michel - 2014 - Studia Phaenomenologica 14:329-348.
    What is the relationship between phenomenology and material reality? What would be the place of phenomenology in a discourse about material reality? This paper tries to clarify the relationship between a type of knowledge and an ontological domain which at first sight seems foreign to it. It also contains the outline of a program for future research. We will show that the relationship between phenomenology and material reality is in some sense double. Hints to this duality may already be found (...)
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  23. Fichte in 1804: A Radical Phenomenology of Life? On a Possible Comparison Between the 1804 Wissenschaftslehre and Michel Henry's Phenomenology. [REVIEW]Frédéric Seyler - 2014 - Journal of Speculative Philosophy 28 (3):295-304.
    If the phenomenological movement is irreducibly tied to Husserl’s groundbreaking lifework, it has, like all philosophical currents, outer boundaries. At one end of the spectrum, Fichte’s Berlin lectures in 1804 represent not only the most accomplished and systematic version of his theory of knowing, or Wissenschaftslehre; they also contain what Fichte himself designated as Phänomenologie or as theory of appearing, Erscheinungslehre. At the other end, as one of the most prominent and challenging outcomes of contemporary phenomenology, we find Henry’s radical (...)
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  24. Out of Jest: The Art of Henry Jackson Lewis.Garland Martin Taylor - 2014 - Critical Inquiry 40 (3):198-202.
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  25. Unpolitical Life: Michel Henry and the Real Limits of Biopolitics.Inna Viriasova - 2014 - Diacritics 42 (3):84-113.
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  26. The Facets of Bodiliness in Husserlian Ethics.Roberto Walton - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:237-259.
    A first aspect has to do with the non-intentional and primal praxis of the living body. To this is added its status as a support for the sensuous values of comfort and health and a springboard for spiritual values, the highest level of which lies in the ethical values of the person. These Husserlian views find new developments in phenomenology: M. Henry highlights a pre-intentional “I can”, M. Scheler analyzes the relationship between hedonistic, vital, and spiritual values, and P. Ricoeur (...)
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  27. Facetas de la corporalidad en la ética Husserliana.Roberto J. Walton - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:237-259.
    Un primer aspecto concierne a la praxis no-intencional y primaria del cuerpo propio. A ello se añade su condición de sostén para los valores sensibles de la comodidad y la salud, y de trampolín para valores espirituales cuyo nivel superior se encuentra en los valores éticos de la persona. Estos puntos de vista husserlianos encuentran nuevos desarrollos en la fenomenología: M. Henry pone el acento en un "yo puedo" pre-intencional, y Ricoeur describe el cuerpo propio como "fuente" de valores propios (...)
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  28. Henry Hopwood, Founder of Echuca.Diana Millar - 2013 - Agora (History Teachers' Association of Victoria) 48 (2):62.
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  29. Jeffrey Hanson and Michael Kelly (Eds): Michel Henry: The Affects of Thought. [REVIEW]Joseph Rivera - 2013 - Continental Philosophy Review 46 (1):153-158.
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  30. The Radical Desire for Life. From Immanence in Michel Henry to Alterity in Saint Augutine.Diego I. Rosales Meana - 2013 - Pensamiento 69 (258):29-52.
    The principal purpose of this text is to show that Michel Henry’s radicalization ofphenomenology conduces to a problematic interpretation of the world and human desire, and to proposea solution to the problem from the philosophy of Augustine of Hippo. If for Henry, Life is absoluteimmanence, for Augustine it is also extasis. If for the first desire has to be reduced to mere immanence,for the later this desire (appetitus) is one of the ways in which man can encounter the Absolute.
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  31. Is Radical Phenomenology Too Radical?: Paradoxes of Michel Henry's Phenomenology of Life.Frédéric Seyler - 2013 - Journal of Speculative Philosophy 27 (3):277-286.
    Radical phenomenology is nonintentional phenomenology, and it opposes what Michel Henry has designated since The Essence of Manifestation "onto-phenomenological monism,"1 according to which appearing is always ecstatic, that is, transcendent. Contrary to monism, radical phenomenology maintains a dualism of appearing: underlying the intentionally given, life reveals itself in pure immanence. Nonetheless, this living self-affection can never appear to intentionality, although the second is grounded in the first: they are two modes of appearing that are essentially different. While the very essence (...)
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  32. L’individu comme problème phénoménologique chez Hannah Arendt et Michel Henry.Jan Cerny - 2012 - Journal of French and Francophone Philosophy 20 (2):19-41.
    Cette étude, dans un premier temps, apporte des preuves à la possibilité d’interpréter la pensée politique de Hannah Arendt comme un projet phénoménologique original dont le but est d’élever l’apparence de la personne au rang de mode unique de l’apparaître. Puis elle présente brièvement la phénoménologie matérielle de Michel Henry dans laquelle le Soi individuel joue un rôle tout aussi central, puisqu’il est la condition de l’apparence de la vie et le fondement de tout apparaître. En conclusion, l’étude esquisse les (...)
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  33. Le Concept d'Habitus Chez Michel Henry.Olivier Ducharme - 2012 - Journal of French and Francophone Philosophy 20 (2):42-56.
    Cet article cherche à rendre compte de la signification du concept d'habitus que nous retrouvons chez Michel Henry en tentant de le situer par rapport aux principaux concepts qui sont au fondement de la phénoménologie matérielle.
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  34. Literary Practice According to Michel Henry: A Philosophical Introduction to His Novels.Jean-Baptiste Dussert - 2012 - Journal of French and Francophone Philosophy 20 (2):139-153.
    Quoique l'auteur de quatre romans, dont l'un a été couronné par l'un des prix littéraires les plus prestigieux, Michel Henry n'a jamais véritablement formulé une esthétique du roman. L'objet de cet article est, après une étude détaillée de son concept de vie, de tenter de saisir quelle place la pratique littéraire pouvait avoir au sein de son système. Autrement dit, elle s'interroge sur la possibilité de fonder sa création littéraire sur sa réflexion philosophique.
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  35. ¿Fenomenología o gnosis? El límite fenomenológico del acceso a la relación religiosa en la filosofía del cristianismo de M. Henry.Ángel Enrique Garrido-Maturano - 2012 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 45:189-209.
    El artículo se propone determinar el límite entre fenomenología y gnosis en la filosofía del cristianismo de M. Henry. Para ello analiza la cuestión del Archi-hijo en Soy yo la verdad, la de Archi-carne en Encarnación y la de la legitimación de las palabras que Cristo pronuncia sobre sí mismo en Palabras de Cristo. El análisis muestra, en primer lugar, en qué medida el tratamiento de estas tres cuestiones supera el límite estrictamente fenomenológico del pensamiento y remite a una gnosis (...)
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  36. What About Non-Human Life? An "Ecological" Reading of Michel Henry's Critique of Technology.Christina M. Gschwandtner - 2012 - Journal of French and Francophone Philosophy 20 (2):116-138.
    This paper takes its departure from Michel Henry’s criticism of a technological view that “extends its reign to the whole planet, sowing desolation and ruin everywhere” ( I am the Truth , 271). It argues that although Henry’s critique of technology is helpful and important, it does not go far enough, inasmuch as it excludes all non-human beings from the Truth of “Life” he advocates against the destructive truths of technology and therefore cannot fully articulate the way in which technology (...)
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  37. Paul Ricœur and the Relationship Between Philosophy and Religion in Contemporary French Phenomenology.Christina M. Gschwandtner - 2012 - Études Ricoeuriennes / Ricoeur Studies 3 (2):7-25.
    In this paper I consider Ricœur’s negotiation of the boundary or relationship between philosophy and religion in light of the larger debate in contemporary French philosophy. I suggest that contrasting his way of dealing with the intersection of the two discourses to that of two other French thinkers (Jean-Luc Marion and Michel Henry) illuminates his stance more fully. I begin with a brief outline of Ricœur’s claims about the distinction or relation between the discourses, then reflect on those of Marion (...)
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  38. Auto‐Affectivity and Michel Henry's Material Phenomenology.Brian Harding - 2012 - Philosophical Forum 43 (1):91-100.
    This paper provides an introduction and overview of Michel Henry's work, with particular emphasis on his understanding of auto-affectivity. It concludes by pointing to some objections or questions sympathetic phenomenologists may have for his work.
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  39. Book Review: Jeffrey Hanson and Michael R. Kelly, Eds. Michel Henry: The Affects of Thought. [REVIEW]Karl Hefty - 2012 - Journal of French and Francophone Philosophy 20 (2):203-207.
    A review of Jeffrey Hanson and Michael R. Kelly, eds., Michel Henry: The Affects of Thought (London: Continuum, 2012), 177 pp.
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  40. Sur la situation phénoménologique du Marx de Michel Henry : Étude de " Notes" inédites.Grégori Jean & Jean Leclercq - 2012 - Journal of French and Francophone Philosophy 20 (2):1-18.
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  41. Michel Henry: The Affects of Thought.Michael R. Kelly & J. Hanson - 2012 - Continuum.
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  42. “Michel Henry and The Idea of Phenomenology,”.Michael R. Kelly & Jeff Hanson - 2012 - In Jeff Hanson & Michael Kelly (eds.), Michel Henry: The Affects of Thought. Continuum.
  43. La Phénoménologie de la Religion Selon Michel Henry.Rolf Kühn - 2012 - Revue des Sciences Religieuses 86 (2):195-215.
  44. Figures de Phénoménologie: Husserl, Heidegger, Levinas, Henry, Derrida.Jean-luc Marion - 2012 - Vrin.
    Dans le triptyque, ouvert par Réduction et donation. Recherches sur Husserl, Heidegger et la phénoménologie, assuré dans Étant donné. Essai d’une phénoménologie de la donation et complété avec De Surcroît. Études sur les phénomènes saturés, nous avons procédé assez globalement pour qu’on nous permette ici de rassembler après-coup certains des travaux qui l’ont préparé et qui ont pris une importance renforcée lorsqu’il se fut agi de prolonger la phénoménalité de la donation par la description du phénomène érotique ou de l’appliquer (...)
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  45. The Philosophy of Michel Henry : A French Christian Phenomenology of Life. [REVIEW]S. J. Mcgrath - 2012 - Analecta Hermeneutica 4.
  46. Review of Michelle Rebidoux, The Philosophy of Michel Henry (1922–2002): A French Christian Phenomenology of Life (Edwin Mellen Press, 2012). [REVIEW]S. J. McGrath - 2012 - Analecta Hermeneutica 4.
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  47. New and Old Approaches to the Phenomenology of Pain.Agustín Serrano de Haro - 2012 - Studia Phaenomenologica 12:227-237.
    Ortega y Gasset’s old lament that no one had so far attempted a rigorous phenomenology of pain no longer holds since the appearance of Christian Grüny’s recent monograph Zerstörte Erfahrung. Eine Phänomenologie des Schmerzes. Grüny argues for the use of phenomenological categories from Merleau-Ponty in order to understand physical pain as a “blocked escape-movement” , concluding that corporeal suffering makes impossible both a clean distinction and a pure identification between the lived body and the physical body that I am. In (...)
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  48. From Life to Existence: A Reconsideration of the Question of Intentionality in Michel Henry’s Ethics.Frédéric Seyler - 2012 - Journal of French and Francophone Philosophy 20 (2):98-115.
    Michel Henry has renewed our understanding of life as immanent affectivity: life cannot be reduced to what can be made visible; it is – as immanent and as affectivity – radically invisible. However, if life (la vie) is radically immanent, the living (le vivant ) has nonetheless to relate to the world: it has to exist . But, since existence requires and includes intentional components, human reality – being both living and existing – implies that immanence and intentionality be related (...)
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  49. The Cartesianism of Michel Henry’s Philosophy and Phenomenology of the Body – Between the Affective Cogito and the Intellectualist One.Wojciech Starzyński - 2012 - Archiwum Historii Filozofii I Myśli Społecznej 57.
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  50. From the “Metaphysics of the Individual” to the Critique of Society: On the Practical Significance of Michel Henry’s Phenomenology of Life. [REVIEW]Michael Staudigl - 2012 - Continental Philosophy Review 45 (3):339-361.
    This essay explores the practical significance of Michel Henry’s “material phenomenology.” Commencing with an exposition of his most basic philosophical intuition, i.e., his insight that transcendental affectivity is the primordial mode of revelation of our selfhood, the essay then brings to light how this intuition also establishes our relation to both the world and others. Animated by a radical form of the phenomenological reduction, Henry’s material phenomenology brackets the exterior world in a bid to reach the concrete interior transcendental experience (...)
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