Michel Henry

Barbarlik

This book is Michel Henry's most sustained investigation of Husserlian phenomenology. With painstaking detail and precision, Henry reveals the decisive methodological assumptions that led Husserlian phenomenology in the direction of Idealism. Returning to the materiality of life, Henry's material phenomenology situates central phenomenological themes--intentionality, temporality, embodiment, and intersubjectivity--within the full concreteness of life. One of the most accessible of Henry's books, Material Phenomenology is essential reading for those interested in the future of phenomenology or in a philosophy of life in the truest sense.

Material Phenomenology

Michel Henry was one of the leading French philosophers of the twentieth century. His numerous works of philosophy are all organized around the theme of life. In contrast to the scientific understanding of life as a biological process, Henry's philosophy develops a conception of life as an immediate feeling of one's own living. Seeing the Invisible marks Henry's most sustained engagement in the field of aesthetics. Through an analysis of the life and works of Wassily Kandinsky, Henry uncovers the philosophical significance of Kandinsky's revolution in painting: that abstract art reveals the invisible essence of life. Henry shows that Kandinsky separates color and line from the constraints of visible form and, in so doing, conveys the invisible intensity of life. More than just a study of art history, this book presents Kandinsky as an artist who is engaged in the project of painting the invisible and thus offers invaluable methodological clues for Henry's own phenomenology of the invisible.

On Kandinsky

Seeing the Invisible

Michel Henry defends the illuminating thesis that Incarnation is not existence in a body, but existence in the flesh. It is not in a body that flesh appears originally, but being in the flesh that comes first. For only in flesh can one see or touch, feel joy or sorrow, hunger or thirst--and undergo each of these impressions as one's own. But how does flesh come into this condition? How is life given to it so that it can feel itself, or anything else, in this way? Christianity's fundamental thesis, on which its fate plays out in every generation, is that "the Word was made flesh." Henry then asks what revelation must be for it to be accomplished as flesh, and what flesh must be to be revelation. He pursues such questions with lucidity and rigor in this astonishing meditation on the human condition.

A Philosophy of Flesh

Incarnation

Quand la Niçoise Agnès Le Roux, 29 ans, disparaît en 1977, son amant Maurice Agnelet devient le principal suspect. La justice n'établit rien de concret contre lui, l'enquête bégaie : il est inculpé, écroué, puis béné?cie d'un non-lieu en 1985. On croit l'affaire terminée, elle redémarre. Il est à nouveau accusé en 2000, puis acquitté en 2006 au béné?ce du doute. Et puis, tout se retourne contre lui : en 2007, il est condamné en appel à vingt ans de réclusion criminelle. Le voilà reconnu coupable de l'assassinat d'Agnès. Trente ans après. Et pourtant, pas d'éléments objectifs incontestables : l'enquête a été dé?ciente, il manque un cadavre, les circonstances du crime supposé ne sont pas connues. La condamnation ne repose que sur sa réputation sulfureuse, sa personnalité, son comportement curieux, ses contradictions. Maurice Agnelet, 70 ans, a remis son sort entre les mains de la Cour de cassation, qui doit examiner son pourvoi. Condamne-t-on un homme sur l'impression qu'il donne ? À travers cette affaire, sur fond de casinos et d'intrigues locales, retracée ici à la manière d'un film de Claude Chabrol, c'est aussi la justice qui est en question... Prologue Chapitre premier. Maurice Agnelet, une personnalité complexe Chapitre 2. Agnès, une femme seule Chapitre 3. Une enquête ratée Chapitre 4. Renée Le Roux, une mère à poigne Chapitre 5. Rififi familial au casino Chapitre 6. Fratoni-Agnelet, les relations étranges Chapitre 7. Du Canada à la prison Chapitre 8. 1999, l'enquête redémarre Chapitre 9. Deux tentatives de suicide Chapitre 10. L'attitude ambiguë d'Agnelet, après la disparition Chapitre 11. On reste dans le flou Chapitre 12. Les arguments du procès Chapitre 13. Condamné, et après ? Épilogue. Un magot bloqué en Suisse Annexe A. Le manuscrit d'Agnès (extraits) Annexe B. Lettres d'Agnès (extraits) Annexe C. Le répondeur d'Agnès Annexe D. Lettres deJérôme Annexe E. Thomas et Guillaume, deux fils Annexe F. Chronologie.

L'homme que l'on n'aimait pas

Agnelet

The certainty of the Cogito is more an "I feel" (an auto-affection), which on principle eludes the ek-stasis of representation in its modern sense. In such representation, subjectivity is always posed outside the self, whereas affectivity is felt in itself, immanently, without the mediation of any representation. In this sense, affectivity remains profoundly inaccessible to representation - not because it could only ever manifest itself as a representation, but because it manifests itself otherwise, in a manner anterior to the shown/hidden opposition that characterizes representational ek-stasis. The book traces this heritage from Descartes through Malebranche, Leibniz, Kant, and Schopenhauer to Freud. It also discusses Nietzsche, who the author argues stands outside this genealogy.

The Genealogy of Psychoanalysis

Jean Leclercq

Jean-Marie Brohm

Ce dossier comprend des témoignages, des extraits de correspondance, des textes inédits et des analyses de l'oeuvre de M. Henry.

dossier

Si ces notes sont aujourd'hui publiées, c'est parce qu’elles témoignent de la richesse de la lecture henryenne des textes bibliques, et surtout de ceux du second testament. Les notes de lecture et même les notes de transcription — un acte herméneutique très spécifique — sont nombreuses. Car oui, de fait, M. Henry écrit et ré-écrit, plaçant sa lettre dans les lettres des Écritures, mais certaines et non pas toutes. Et c’est ainsi qu’il fait naturellement des choix et élabore patiemment sa lecture — sans guère de traditions et de Tradition — en faisant le pari de vivre puis de thématiser en ces déchiffrages si laborieux une expérience esthétique et herméneutique de ces paroles qui, selon lui, hantent le temps immémorial des Origines, le temps du sans-fond ou du Commencement perdu, cet « avant que le monde fut ».

Michel Henry – Notes préparatoires à Paroles du Christ

Revue internationale Michel Henry n°5 - 2014

A part of the "return to religion" now evident in European philosophy, this book represents the culmination of the career of a leading phenomenologist who investigates the multiple kinds of truth associated with Christianity.

Toward a Philosophy of Christianity

I Am the Truth

Both a unique witness of transformative events in the late 20th century, and a prescient analysis of our present economic crises from a major French philosopher, Michel Henry's From Communism to Capitalism adds an important economic dimension to his earlier social critique. It begins by tracing the collapse of communist regimes back to their failure to implement Marx's original insights into the irreplaceable value of the living individual. Henry goes on to apply this same criticism to the surviving capitalist economic systems, portending their eventual and inevitable collapse. The influence of Michel Henry's radical revision of phenomenological thought is only now beginning to be felt in full force, and this edition is the first English translation of his major engagement with socio-economic questions. From Communism to Capitalism reinterprets politics and economics in light of the failure of socialism and the pervasiveness of global capitalism, and Henry subjects both to critique on the basis of his own philosophy of life. His notion of the individual is one that, as subjective affect, subtends both Marxist collectivism and liberalism simultaneously. In addition to providing a crucial economic elaboration of Henry's influential social critiques, this work provides a context for understanding the 2008 financial shock and offers important insights into the political motivations behind the 'Arab spring'.

Theory of a Catastrophe

From Communism to Capitalism

En la actualidad, el arte puede liberar al hombre de su confusión devolviéndole lo que ha perdido: éste fue el mensaje de Kandinsky, fundador de la pintura abstracta. No se trata de representar el mundo de los objetos, sino nuestra vida interior. ¿Cómo pintar y hacer ver las emociones ocultas de nuestras almas, cómo mostrar lo invisible? Considerada «difícil», la pintura abstracta abre paradójicamente el camino hacia una cultura verdaderamente popular y confluye con el arte preocupado por lo sobrenatural, con el arte sagrado, como nos explica Michel Henry. «Lo que, a fin de cuentas, los más elevados espíritus han pedido al arte es un conocimiento, un conocimiento verdadero, ;metafísico;, susceptible de ir más allá de la apariencia exterior de los fenómenos para entregarnos su esencia íntima. ¿Cómo la pintura realiza y puede realizar esta revelación última? No dándonos a ver, no representándonos esa esencia última de las cosas, sino más bien identificándonos con ella en el acto iniciático del arte.»

Acerca de Kandinsky

Ver lo invisible

Jean-Luc Marion

Dominique Janicaud

Jean-François Courtine

Jean-Louis Chretien

This volume covers the debate over Janicaud's critique of the "Theological Turn" of French Phenomenology. Janicaud argues that theologically oriented philosophers have subverted the orientation of phenomenology, whereas his critics give phenomenological credentials to a religious experience.

Michel Henry

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