“For the world to become philosophic amounts to philosophy’s becoming world-order reality; and it means that philosophy, at the same time that it is realized, disappears.”

E. Payne, trans. (1974) Vol. 1, p. 143
Parerga and Paralipomena (1851), On Philosophy in the Universities

Source: Rudolf Steiner: The Man and His Vision (1985), p. 161

Source: Confessions of a Philosopher (1997), p. 232
Context: The basic drive behind real philosophy is curiosity about the world, not interest in the writings of philosophers. Each of us emerges from the preconsciousness of babyhood and simply finds himself here, in it, in the world. That experience alone astonishes some people. What is all this — what is the world? And what are we? From the beginning of humanity some have been under a compulsion to ask these questions, and have felt a craving for the answers. This is what is really meant by any such phrase as "mankind's need for metaphysics."

The Usurpation Of Language (1910)
Context: We want philosophers, among other reasons, because the world is full of false philosophy. The way of experience is beset on every hand by a multitude of verbal judgments, of empty phrases, of word-copies, which pass themselves off as the real thing, which pretend to do duty for concrete fact and, by force of their number and importunity, capture our attention and cause the true originals to be overlooked. If it is true that philosophy must perforce fight its battles with words, is it not equally true that words are the weapons against which it must everywhere contend? The philosopher bent on the enlargement of experience perceives at once that his work cannot be done, cannot even be commenced, until he has cleared away the heaps of verbal detritus under which the bedrocks of experience lie buried.

Source: Michel Henry, Material Phenomenology, Fordham University Press, 2008, p. 6
Source: Books on Phenomenology and Life, Material Phenomenology (1990)

During a tour of the United States, as quoted in The New York Times (5 June 1990) http://query.nytimes.com/gst/fullpage.html?res=9C0CE3DD1F30F936A35755C0A966958260&sec=&spon=&pagewanted=all
1990s

Philosophy as Rigorous Science and Political Philosophy (1971)

Preface
The History and Present State of Electricity (1767)
Context: Great conquerors, we read, have been both animated, and also, in a great measure, formed by reading the exploits of former conquerors. Why may not the same effect be expected from the history of philosophy to philosophers? May not even more be expected in this case? The wars of many of those conquerors, who received this advantage from history, had no proper connection with former wars: they were only analogous to them. Whereas the whole business of philosophy, diversified as it is, is but one; it being one and the same great scheme, that all philosophers, of all ages and nations, have been conducting, from the beginning of the world; so that the work being the same, the. labours of one are not only analogous to those of of another, but in an immediate manner subservient to them; and one philosopher succeeds another in the same field; as one Roman proconsul succeeded another in carrying on the same war, and pursuing the same conquests, in the same country. In this case, an intimate knowledge of what has been done before us cannot but greatly facilitate our future progress, if it be not absolutely necessary to it.

Introduction to Truth and Progress: Philosophical Papers, Volume 3 (1998).