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This article explores Michel Henry’s interpretation of the canonical Gospels in his Christian Trilogy. While Henry’s phenomenology emphasizes the immanent self-manifestation of a truth transcending all linguistic mediations, he recognizes the canonical authority of the Gospels as authentic sources of Christ’s words, granting privileged access to that same truth. His surprising focus on Synoptic Gospels, especially in Words of Christ, contrasts with his usual preference for Johannine and Pauline writings. However, his interpretation of the Synoptics tends to uniformize their literary and theological diversity and ignore the narratives and particularities of each Gospel. We suggest that Henry’s hermeneutics is guided less by an exegetical intention than by the principles of his radical phenomenology of life. In short, the article shows the clear risk of eisegetical projection at the core of Henry’s philosophy of Christianity.

The question of whether God can be given in first-hand experience is debated in the secondary literature of Michel Henry. Articulating the history and structure of interiority more deeply provides a more precise conceptualization of his interiority to emerge and thus settle the question, namely that Henry’s thought contains both a dualism and duality. Within his dualism, Henry’s interior appearing is foundational, and has no capacity to reconcile with the world’s appearing that asserts exteriority as a foundation of what is given. Yet an interior/exterior duality emerges within Henry’s foundational interiority. Experiences of things like chairs are exteriorly given in life, while experiences of affectivity like gratitude are interiorly given in life. Since interior experiences are unified with our life and are our life, they lack any phenomenological distance that reduce God to finitude. Thus interiority, when both the foundation and the experience, establishes both a possibility for a first-hand experience of God and a glimpse into God’s experience of Godself. The article closes by showing how Henry suggests a name for God when given in first-hand experience: the Holy Spirit.

Henry tirelessly insists that all flesh is an invisible, radically immanent, impressional material in which life arrives in itself. But this raises a theological problem: is the material, visible body of Christ to be excluded from what we understand by incarnation? To answer this and related questions, the problematic of the duplicity of appearing—the appearing of life and the appearing of the world—must be clarified. It is precisely through an analysis of flesh that Henry seeks to establish a rapport between the two modes of appearing, so a study of the flesh should allow us to articulate in one stroke an account of our access to the world and the thingly body. Against a simplistic reading that claims that, for Henry, an unbridgeable gorge separates life and the world, the flesh and the body, I argue that the objective, visible body is real, but that its reality is founded on the more immediate reality of the flesh. I use the results of this inquiry to argue further for two distinct but related senses of the concept “world”, one which names a phenomenological reality and another that picks out an ideological aberration endemic to modernity. While the flesh opens up the reality of the former, the latter is an imaginary and impossible world.

Michel Henry argues that subjectivity is phenomenologically revealed according to the structure of selfaffection, and that this does not admit any kind of temporal distance, with temporality being an exclusive mark of transcendence. However, starting in the nineties, Henry undertakes a phenomenological reading of certain aspects of Christian doctrine, through which he managed to find another type of temporality. This new, immanent temporality is the problematic that will be addressed in this article, with its main objective being to establish how it is effectively experienceable. In the first section, the dynamics of transcendental birth and the temporality that such birth entails will be specified. The doctrine of transcendental birth, which Henry elaborates inspired by Meister Eckhart and refers to the engendering of the living in Absolute Life, serves as a guide for thinking about an immanent relationship between eternity, the instant, and time. In the second section, we will see how, from the perspective of the living, immanent temporality is articulated as living present. The third and final section will be reserved for the study of affectivity and bodily habituality as concrete manifestations of immanent temporality. Thus, we can conclude that what is explained from the particular notes of Absolute Life not only accounts for an immanent temporality as a foundational dimension of subjective experience but also for a concrete dimension that is phenomenologically attestable for the living. These results will also lay the groundwork for future research linking immanent temporality with the transcendent Michel Henry sostiene que la subjetividad se muestra fenomenológicamente según la estructura de la autoafección, y que esta no admite ningún tipo de distancia temporal, siendo la temporalidad una marca exclusiva de la trascendencia. Sin embargo, a partir de los años noventa, Henry lleva adelante una lectura fenomenológica de ciertos aspectos de la doctrina cristiana, gracias a la cual logró dar con otro tipo de temporalidad. Esta nueva temporalidad, de carácter inmanente, es la problemática que se abordará en este artículo, en el cual se buscará establecer cómo ella es efectivamente experienciable. En la primera sección, se precisará la dinámica del nacimiento trascendental y de la temporalidad que tal nacimiento entraña. La doctrina del nacimiento trascendental, que Henry elabora inspirándose en Meister Eckhart y que alude al engendramiento del viviente en la Vida absoluta sirve de guía para pensar una relación inmanente entre la eternidad, el instante y el tiempo. En la segunda sección, veremos cómo, ya desde la perspectiva del viviente, la temporalidad inmanente se articula como presente viviente. La tercera y última sección estará reservada al estudio de la afectividad y la habitualidad corporal como manifestaciones concretas de la temporalidad inmanente. Así, podremos concluir que aquello que se explica a partir de las notas particulares de la Vida absoluta no solo da cuenta de una temporalidad inmanente como una dimensión fundante de la experiencia subjetiva, sino también de una dimensión concreta y fenomenológicamente atestable para el viviente. Estos resultados permitirán, además, sentar las bases para investigaciones futuras que vinculen la temporalidad inmanente con la trascendente.

Auf der Grundlage des Werkes von Michel Henry untersuchen die in der Festschrift „Immanenz und Einheit\" gesammelten Beiträge das Verhältnis von Immanenz und Einheit unter allgemein systematischen und praktischen Gesichtspunkten. Dabei wird zunächst die Grundlegung dieses Verhältnisses in der abendländischen Metaphysik und in der Phänomenologie, insbesondere im philosophischen Denken Henrys, in den Blick genommen. Darauf aufbauend werden durch Vergleiche zwischen Henrys Philosophie einerseits und den Ansätzen Meister Eckharts, Fichtes, der christlichen Theologie und fernöstlicher Religionen andererseits religionsphilosophische Perspektiven dieses Verhältnisses aufgezeigt. Schließlich werden die ethischen Konsequenzen des Verhältnisses von Immanenz und Einheit analysiert und dessen existentiell-lebenspraktische Bedeutung herausgestellt. Daher bietet die Festschrift einen wichtigen Beitrag zum Verständnis des für die Philosophie Michel Henrys so bedeutenden Verhältnisses von Immanenz und Einheit. Based on the oeuvre of Michel Henry, the contributions collected in the Festschrift „Immanenz und Einheit\" examine the relation between immanence and unity under general systematic and practical aspects. First, the foundation of this relation in occidental metaphysics and in phenomenology, especially in the thinking of Michel Henry, is analysed. Then, the view of Michel Henry is compared with those of Meister Eckhard, Fichte, Christian theology and eastern religions in order to develop the perspectives of this relation for the Philosophy of Religion. Furthermore, the consequences of the relation between immanence and unity for ethics and its existential significance are considered. Thus, the Festschrift offers a significant contribution to the understanding of the relationship between immanence and unity which is especially relevant for the thinking of Michel Henry.

This article offers a review of Michel Henry’s phenomenology of life and its relation to Husserl’s concept of intentionality. It begins with the latter’s view of the phenomenology of life before passing to an examination of Henry’s concepts of life, selfdonation, self-revelation, truth, originary or absolute body, etc. The thesis is that Henry does not offer an inversion of intentionality, in the strict sense, but rather an “absorption in itself”. En este trabajo se propone una revisión de la fenomenología de la vida de Michel Henry y su relación con la intencionalidad, tal como esta es pensada en y por Husserl. Se pasa revista al modo en el que el fundador del método fenomenológico se ocupa de cuestiones centrales de la fenomenología de la vida, así como de la forma en la que Henry habla de la vida, la autodonación, la autorevelación, la verdad, el cuerpo originario o absoluto, etc. La tesis es que en el fenomenólogo francés no se trata, en sentido propio, de una inversión de la intencionalidad, sino de una “absorción en sí misma”.

En este trabajo la barbarie es tomada como la cuestión política fundamental y se examina a partir de la fenomenología estética de Michel Henry. En primer lugar, el trabajo expone el nuevo concepto de barbarie que es descrito por Michel Henry como la prevalencia del dominio de la objetividad, constituida por la ciencia y la técnica, sobre la vida. En segundo lugar, presenta el concepto de cultura como manifestación originaria de la vida; un concepto que se opone, por ello, al saber teórico de la ciencia. Y, por último, el trabajo señala cómo el arte, al hacer posible el saber de la estética, regenera el sentido de la cultura desplazado en nuestra época por la barbarie.

Dieses philosophisch-mystische ,,Gespräch\" mit Meister Eckhart versucht nicht nur, im anfangslosen Leben und der durch keine weitere Bestimmung verstandenen ,,Gottheit\" eine strukturelle Übereinstimmung aufzuweisen, sondern daraus zugleich eine notwendige Kulturerneuerung zu gewinnen. This book pursues an in-depth discussion between Eckhart's mysticism and Henry's radical or material phenomenology of life. Such an encounter opens up a path for the future, which does not arrange singularity and universality against each another but rather integrates them as a merged \"action.\".

The Romantic conviction that art can save religious experience from its weakness and dogmatic entanglements represented, despite some ambiguities, a real chance for theological thinking. Yet it is not art itself, but its effects, or better its capacity to strengthen their will to life that attracted Romantic minds and persuaded them to focus on the problem of sensibility, or aesthetics. And thus in Romantic Idealism, aesthetics was identified as a fundamental paradigm of reflection, not only with regard to art, but as a valuable model for the interpretation of human experience as a whole, also including the religious sphere. Here, Zordan discusses Michel Henry's thoughts about art as a \"culture of sensibility\" and about aesthetics as a philosophical perspective on the transcendental conditions of human experience.