Fenomenologia do desenvolvimento da consciência moral cristã: a verdade da vida em sua essência arquiafetiva a partir de Michel Henry

Abstract

In this research, through the descriptive hermeneutic-phenomenological method, we sought, based on the contributions of Michel Henry and in accordance with the assumptions of affective phenomenology, to understand the essence of the development of moral consciousness. Today, moral consciousness is no longer aligned with what was in force for many centuries – a premise that nullified Life; morality is true when it is affective, even in its practical dimension as a phenomenon of visible action through care. Considering these understandings and adopting as a guiding research problem a question that deals with how Michel Henry's philosophy drives hermeneutic-phenomenological reflection on the development of moral consciousness of care based on affection, the following general objective was proposed: to investigate Michel Henry's contributions to the development of moral consciousness of care through affection. Regarding the specific objectives, the following were defined: to identify and describe the phenomenon of Christian affective moral consciousness in Michel Henry; to analyze care as Christian affection; to present the historical Jesus as the source of life, Grace and care through affections; and to verify the correspondence of the morality of care as affection in the narratives of converts to Christianity. It was perceived that all morality derived from the Absolute Life is archiaffective, directing the person to an archiethics that cannot be explained, but that can be experienced affectively in action, by revealing the invisible essential truth, which denounces the transparent reason for barbarity, whose impulse is the forgetfulness of being Oneself. Furthermore, archiaffective ethics is a condition of the bestowing Grace as pathos, in the enjoyment of life through which words are expressed as conductors of an essential reality, which personalizes the subject's affection and formats, in a unique and unrepeatable way, his subjectivity, even in his reality of pathos-com. It was concluded, therefore, that the development of moral consciousness occurs through an affective experiential condition and its variations, observed and witnessed in subjectivity that, through a unique contact, moved by the ardor of conversion, touches the affections in the experience of Grace and in its tonalizing modality, which revives the original openness to the truth of Absolute Life.