In the Capital Karl Marx calls the essence of life “vampire”.  Vampire is a religious metaphor. A vampire is a creature from religious folklore that subsists by feeding on the vital essence, generally in the form of blood of the living. It gives a mythical form of visibility to something invisible. It is used as a rigorous formulation of the relation of capital, labour and work.  As a matter of fact, the life of the worker itself is swallowed up and made objective. It is an exploitative blood sucking devilish parasite pervading the economic life of the society. The truth of the world consists in what is true, in what shows itself. The concept of truth is twofold, designating both what shows itself and the fact of self-showing.  There is a split between what is true and how it is true: the fact of something showing itself has nothing to do with what shows itself. The world thus does not designate what is true but rather Truth itself. It is the truth of the world that the sciences are concerned with. The sciences are concerned with ways and means of using the world for man. They are simply trying to exploit the world with the intention of using it. The use-attitude dominates; we have dominated the world. Technology is a form of domination and it can dominate humans and lead them to a sort of barbarism.

But the truth of man is a different question altogether. It cannot be derived from the world or through the man, who is not an objective of any science. Life can be seen, but all life is by essence invisible; the invisible is the essence of life. In life, nothing that can be presented as an object, is nothing objective, nothing sensuous; it is in a radical – in a radically new – sense subjective. In other words, the being as it is, is life and the praxis is this lived

tension of an existence caught up in the ordeal of its act of pushing, pulling, lifting or grasping.  The Marxist topics of alienation, of capital, of history and the definition of the individual are submitted to the crucial and careful examination of life, most of all, referring to the Capital that Marx defines as vampire. It has possessed the economic grammar of society drinking the blood of the workers. The Greek tragedies speak of the truth of life of humans. They spoke of the pathos of life, which is a matter hidden as invisible in the interiority of man. The Truth of Christianity differs in essence from the truth of the world, and the truth of the world and the truth of Christianity contrast with each other on all points. That truth is revealed in language. Michael Henry, a French philosopher, says, “The central theme of I am the Truth [is] the immanence of the Life of each living.” We still have to determine how

this happens, if religion allows once again an understanding of this. Now not only does Christianity enable this understanding, but it also offers own evidence of such. In fact, in the essence of Manifestation is the Self of the self-revelation of the affectivity of life without explaining its genesis. which, on the other hand, will be explained in  “I am the Truth”. Christ’s talking about the human condition unsettles and uproots us. In Christ we see the “Archaeology of the Self”. With Christianity arises the incredible intuition of a different Logos—a Logos that is really a revelation. Salvation in the Eastern Christian tradition is theosis or deification. To be “saved” means to “be in Christ,” to return to the source of our life in God, and to become part of the “mystical body” of Christ, which sanctifies and restores our flesh. The words of Christ explores this possibility of salvation and restoration in greater detail by focusing on Christ’s communication of it to humans, especially as set out by the synoptic Gospels.

This is an intuition that Christianity makes possible, because it does not represent Life, rather, it welcomes its givenness in the First Living Christ and in every living being. Why then in every living being? Which conception of Christianity is used there? Revealing itself to itself, life speaks to us of itself. With Christianity arises the incredible intuition of a different Logos—a Logos that is really a revelation. Yet it is no longer the visibility of the world, but the self-revelation of Life.