Abstract

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.