In elaborating his phenomenological project, Michel Henry refers to Søren Kierkegaard. After a brief survey of Henry’s phenomenology of the self, we will inquire whether this appropriation is accurate. It will be argued that Kierkegaard’s dialectics of existence can operate as a therapy or corrective in order to save Henry’s project of a radical immanent and passive self. If not, it suffers from incoherence both from a phenomenological as well as from a theological perspective. Each self-consciousness, even in its most (...) extreme aff ective states, cannot dispose itself of refl ective remnants. On the contrary, it is precisely Kierkegaard’s proposition that refl ection intensifi es pathos. What appears as most near and dear to us, be it God, self or life, always touches from a distance. (shrink)