作为20世纪法国现象学运动的领军哲学家之一，米歇尔·亨利的生命现象学以内在的现象学生命否定经典现象学中的意向性传统，试图在彻底的还原中将生命的自我感发（auto-affection）确证为第一现象。这种生命不是一种生物学意义上的生命，而是一种非意向性的显现，体现了法国现象学从观念性转向物质性的趋向。这种物质性生命表现为一种形式与质料统一的身体，具有内在性、无距性、不可见性的特征，是一种活的当下化，普遍存在于共同体的成员之中，通过隐秘的生命语言实现联结。亨利对马克思的解读也是在其彻底的内在生命的显现基础之上展开，在他看来，马克思思想就是马克思的哲学，这种哲学的中心是人的现实，也就是实践。亨利将马克思的实践解读为一种非对象化的内在的生命活动，是彻底的主体性的确证，隶属于个人，而这种生命的实践所确证的人的现实，则是马克思经济和历史理论的根本原则。在亨利看来，马克思的历史唯物主义并不是一种历史科学，而只是关于人的生命活动的历史哲学，是一种“元历史”；同样的，马克思的政治经济学批判也是一种立足“元经济”，以生命目的论批判经济目的论的理论形式。这种将个人的现象学生命即实践看作马克思思想的谱系学起点，并贯穿其整个体系的方法，从存在论的角度开创了以“前反思”的内在实践确证人的存在的可能路径，从价值论的角度阐明了马克思对人的自由全面发展的价值追求，并为理解马克思思想的发展和内在联结提供了新的思路，实现了现象学方法和辩证法思维的碰撞。但亨利的解读无疑忽视了马克思最重要的现实关切，即“改变世界”的行动指向，彻底内在的实践忽视了“感性活动”作为一种对象性活动的本质，将人的实践活动先验化，人的现实再次成为抽象的存在，失去了历史性，沦为了看似“现实”实则“理想”的原子式生命活动。总体来看，对亨利以生命现象学解读马克思实践概念的研究，一方面对于我们把握马克思的实践概念及其相关的需要、劳动、生产等概念提供了一条新的路径，另一方面也提示我们反思中国社会在现代化过程中亨利意义上人的客观化、对象化所产生的一系列问题，如科学对文化的消解、物对人的日益取代、资本对劳动的辖制等等。

As one of the leading philosophers of the French phenomenological movement of the 20th century, Michel Henry's phenomenology of life negates the intentional tradition of classical phenomenology with its immanent phenomenological life, and attempts to confirm the auto-affection of life as the first phenomenon in a radical reduction. This kind of life is not a biological life, but a non-intentional appearing, reflecting the tendency of western traditional metaphysics to turn from conceptual to material. This material life is realized by a body that is unified with the material and form, with the characteristics of immanence, immediacy, and invisibility. It is a living present, universal among the members of the community, connected through the secret language of life. Henry's interpretation of Marx is also based on the realization of his radical inner life, and in his view, Marx's thought is Marx's philosophy, and the center of this philosophy is the human reality, in other name, practice.

Henry interprets Marx's practice as a non-objectified inner activity of life, a confirmation of complete subjectivity, subordinate to the individual, and the reality of man confirmed by the practice of this life is the fundamental principle of Marx's economic and historical theory.In Henry's view, Marx's historical materialism is not a historical science, but only a historical philosophy about the activity of human life, a kind of "meta-history"; in the same way, Marx's critique of political economy is also a theoretical form based on "meta-economy" ,which aim is criticizing economic teleology with the life teleology. This method of viewing the phenomenological life of the individual as the starting point of Marx's entire thought system confirms the important position of practice in Marx's thought from the perspective of ontology, clarifies Marx's value pursuit of the freedom and comprehensive development of human from the perspective of value theory, and provides new ideas for understanding the development and internal connection of Marx's thought. Besides, the collision of phenomenological methods and dialectical thinking is realized though his analysis.

However, Henry's interpretation undoubtedly ignores Marx's most important concern of reality, that is, the practical aim of "changing the world", and the radically internal practice ignores the “sensuous activity” is literally the practice in Marx’s view and the essence of "sensuous activity" as an objective activity, and human reality once again becomes an abstract existence, losing its historicity and being reduced to a atomic life that looks like "real" but actually "ideal". On the whole, the study of Henry's interpretation of Marx's concept of practice in the phenomenology of life provides a new path for us to grasp Marx's concept of practice and its related concepts of needs, labor, production, etc., besides, it also prompts us to reflect on a series of problems arising from the objectification of human in the sense of Henry in the process of modernization in Chinese society, such as the dissolution of culture by science, the increasing substitution of things for people, the jurisdiction of capital over labor, and so on.