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manifest in the self-givenness of life, in the originary One who engenders in himselfabsolute life, in the self-revelation unto itself.The objectification of originary affectivity (pathos) is expressed in the thinking of thebody (Leib) as objective transcendent body, as mere physical and biological support(Körper) for an Ego. Ontologically different from subjectivity, the objective body becamea primary material in which personal identity is diluted and no longer an identitarianmanifestation of subjectivity: “(...) It is not because our body is also a transcendent body,a body such as philosophy understood it before the discovery of the subjective body, thatthe being of man is a situated being. Rather the contrary, our objective transcendent bodyis only situated in a well-determined sense that is peculiar to it because our absolute bodyis already situated as subjectivity in a transcendental relationship with the world. Thusontological analysis destroys the naive representations which dominate philosophicaltradition, and according to which the metaphysical being of man, understood as pure consciousnessand as abstract subjectivity, would only be situated, determined, even individualizedby its being brought into relation, a mysterious one for that matter (as the mythsconcerning the “fall” of the soul into the body show) to an objective body. It is not thatthe character of being-in-situation somehow communicates itself from the body-object tothe absolute body, it is in fact in the opposite sense that this “communication” iseffected.” 59Passivity as an Originary Auto-AffectionThe emergence of a new concept of subject is linked to the need for overcoming varioussystems of historical and cultural references, definitions and experiences justifyinganthropological coordinates that delimitate human nature, since psychocentric, sociocentric,theocentric and biocentric polarizations have always led to man’s loss of identity. Thesubject’s sovereignty used to rest on the sovereign demarcation of its space, from whichit knew and appropriated what in nature, and by nature, was still external to it, giving riseto the great difficulties between theory and practice. The definition of man progressivelyshed the dichotomous, subjective-transcendental, empirical-biological prejudices on whichit was founded. The refusal of the modern concept of autonomous subject in the name ofthe originary passivity and sensitive affectivity asserts the originary One as a self-givenoneself and not a self-proclaimed ego, root of all thought, knowledge or power. Therefore,the belonging of (my) body to the being-of-the-world is far from that of objects to theworld. A pure object only exists in the infinite term of a movement of objectification, whichreveals the originary link between things and my body: the frontal correlation of the constituentsubject and the blosse Sachen derives from the live unity of the body and itsworld. There is no life without the living, and no living without life; there is no life fora living creature except that lived by him. Life is not an external representation and noliving creature brings himself to life: “If life originally only reveals its own reality, it issimply because its mode of revelation is the pathos, this essence entirely taken by itself,this wholeness of flesh immersed in the auto-affection of its pain and joy. In theimmanence of its own pathos, this reality of life, therefore, is not just any reality. It iseverything except what modern thought will make of it, some impersonal, anonymous,blind, silent essence. It necessarily carries in itself this Self generated in its pathetic selfgeneration,this Self which only reveals itself in Life as the very revelation of this Life59Henry, Philosophie et phénoménologie du corps, 267-268.162