 If, for Henry, culture has always to be understood as “a culture of life”, i.e., as the cultivation of subjective powers, then it includes art without being limited to it. Cultural praxis comports what Henry designates as its “elaborate forms” (e.g., art, religion, discursive knowledge) as well as everyday forms related to the satisfaction of basic needs. Both types of forms, however, fall under the ethical category of subjective self-growth and illustrate the bond between the living and absolute life. The inversion of culture in “barbarism” means that within a particular socio-historical context the need for subjective self-growth is no longer adequately met, and the tendency toward an occultation of the bond between the living and absolute life is reinforced. According to Henry, who echoes Husserl’s analysis in Crisis, such an inversion takes place in contemporary culture, the dominating feature of which is the triumph of Galilean science and its technological developments (B xiv).