 The originality of Henry’s contribution to phenomenology is without a doubt his thesis of the duality of appearing, where “immanent affectivity” or “life” designates the “first” and more fundamental form of appearing. Henry’s approach can therefore be described as a systematic phenomenology and philosophy of life. It is also a philosophy of immanence, but enriched with the heritage of transcendental phenomenology, since, for Henry, immanent affectivity is nothing less than the condition of possibility of both the world and consciousness. Furthermore, this transcendental framework leads him to develop a critique of the history of philosophy as well as an approach to practical philosophy and the philosophy of religion. As a philosophy of immanence, however, the formidable challenge Henry’s phenomenology faces lies in its application to what it regards as transcendent, namely that which is given to us through the distance of intentional consciousness: the world and even ourselves as intentional beings.