 Henry’s reading of Christian ethics in I Am the Truth confirms that what is at stake for the ethics of affectivity is the recognition of the bond between individual and absolute life. For Henry, cultural renaissance is therefore inherently religious and is connected to the theme of “second birth”. In I am the Truth, as in Incarnation, the opposition of “barbarism” and culture remains operative. As an example, Henry considers the negation of God in the world of techno-science to be implied by the negation of the human as living ipseity (IAT 263), since “practices of barbarism” impair the subjective need for action, in which the human is able to experience life as an absolute. Paradoxically, the search for oneself in the world, which according to Henry characterizes modernity, can only be overcome by abandoning oneself to absolute life, i.e., by renouncing the care for oneself in the world (souci de soi dans le monde) (IAT 143–144). Not to care anymore about oneself as worldly ego means “to be only a living that is traversed by Life” (DD 169), i.e., to rediscover what was previously forgotten, namely absolute life, and to live from the infinite love that the absolute has for itself. In order to account for this “second birth”, Henry explicitly refers to a teleology oriented toward the recognition of absolute life. Eventually, such recognition expresses itself through a double negation in which what negates the absolute is negated in return. But, being immanent and affective, this recognition also resists its description and escapes representation. “Second birth” is only possible within subjective praxis and, more precisely, through the work of mercy, since 