* The boy had an adult companion, for he himself could not have smashed Heidegger's head in ;

The Address is notable for presenting in a way non-academics could understand Heidegger's distinction between calculative and meditative thinking and his ideas about the importance of autochthony to creative work and meditative thinking.

Beginning in 1917, German-Jewish philosopher Edmund Husserl championed Heidegger's work, and helped him secure the retiring Husserl's chair in Philosophy at the University of Freiburg.

Heidegger's former lover Hannah Arendt spoke on his behalf at this hearing, while Jaspers spoke against him.

Some have argued for an origin of Dasein in Chinese philosophy and Japanese philosophy: according to Tomonobu Imamichi, Heidegger's concept of Dasein was inspired — although Heidegger remained silent on this — by Okakura Kakuzo's concept of das-in-der-Welt-sein ( being-in-the-worldness, worldliness ) expressed in The Book of Tea to describe Zhuangzi's philosophy, which Imamichi's teacher had offered to Heidegger in 1919, after having followed lessons with him the year before.

However, ontological being and existential being are different categories, so Heidegger's conflation of these categories is, according to Husserl's view, the root of Heidegger's error.

In the war-time 1941 edition of Heidegger's primary work, Being and Time ( first published in 1927 ), the original dedication to Husserl was removed.

This was not due to a negation of the relationship between the two philosophers, however, but rather was the result of a suggested censorship by Heidegger's publisher who feared that the book might otherwise be banned by the Nazi regime.

Heidegger's magnum opus Being and Time was dedicated to Husserl.

It was during this period of confinement that Sartre read Heidegger's Being and Time, later to become a major influence on his own essay on phenomenological ontology.

Upon his return to Frankfurt, Adorno was influential to the reconstitution of German intellectual life through debates with Karl Popper on the limitations of positivist science, critiques of Heidegger's jargon of authenticity, writings on German responsibility for the Holocaust, and continued interventions into matters of public policy.

The largest effect on the continental tradition with respect to science was Martin Heidegger's critique of the theoretical attitude in general which of course includes the scientific attitude.

Defenders think this error was irrelevant to Heidegger's philosophy.

One crucial source of this insight was Heidegger's reading of Franz Brentano's treatise on Aristotle's manifold uses of the word " being ," a work which provoked Heidegger to ask what kind of unity underlies this multiplicity of uses.

The existential analytic of Being and Time was thus always only a first step in Heidegger's philosophy, to be followed by the " dismantling " ( Destruktion ) of the history of philosophy, that is, a transformation of its language and meaning, that would have made of the existential analytic only a kind of " limit case " ( in the sense in which special relativity is a limit case of general relativity ).

That Heidegger did not write this second part of Being and Time, and that the existential analytic was left behind in the course of Heidegger's subsequent writings on the history of being, might be interpreted as a failure to conjugate his account of individual experience with his account of the vicissitudes of the collective human adventure that he understands the Western philosophical tradition to be.

And this would in turn raise the question of whether this failure is due to a flaw in Heidegger's account of temporality, that is, of whether Heidegger was correct to oppose vulgar and authentic time.

It was Heidegger's original intention to write a second half of the book, consisting of a " Destruktion " of the history of philosophy — that is, the transformation of philosophy by re-tracing its history — but he never completed this project.

Recent scholarship has shown that Heidegger was substantially influenced by St. Augustine of Hippo and that Martin Heidegger's Being and Time would not have been possible without the influence of Augustine's thought.

Augustine's Confessions was particularly influential in shaping Heidegger's thought.

Heidegger's very early project of developing a " hermeneutics of factical life " and his hermeneutical transformation of phenomenology was influenced in part by his reading of the works of Wilhelm Dilthey.

Of the influence of Dilthey, Hans-Georg Gadamer writes the following: " As far as Dilthey is concerned, we all know today what I have known for a long time: namely that it is a mistake to conclude on the basis of the citation in Being and Time that Dilthey was especially influential in the development of Heidegger's thinking in the mid-1920s.

" Nevertheless, Gadamer noted that Heidegger was no patient collaborator with Husserl, and that Heidegger's " rash ascent to the top, the incomparable fascination he aroused, and his stormy temperament surely must have made Husserl, the patient one, as suspicious of Heidegger as he always had been of Max Scheler's volcanic fire.

An important witness to Heidegger's continued allegiance to National Socialism during the post-rectorship period is his former student Karl Löwith, who met Heidegger in 1936 while Heidegger was visiting Rome.

Deconstruction came to Heidegger's attention in 1967 by way of Lucien Braun's recommendation of Jacques Derrida's work ( Hans-Georg Gadamer was present at an initial discussion and indicated to Heidegger that Derrida's work came to his attention by way of an assistant ).

These debates included the question of whether it was possible to do without Heidegger's philosophy, a position which Derrida in particular rejected.

When in 1987 Víctor Farías published his book Heidegger et le nazisme, this debate was taken up by many others, some of whom were inclined to disparage so-called " deconstructionists " for their association with Heidegger's philosophy.

A strong critic of Heidegger's philosophy was the British logical positivist A. J. Ayer.

The Gesamtausgabe was begun during Heidegger's lifetime.

Some writers on Heidegger's work see possibilities within it for dialogue with traditions of thought outside of Western philosophy, particularly East Asian thinking.

It has also been claimed that a number of elements within Heidegger's thought bear a close parallel to Eastern philosophical ideas, particularly Zen Buddhism and Taoism.

Heidegger's reputation within English-language philosophy has slightly improved in philosophical terms in some part through the efforts of Hubert Dreyfus, Richard Rorty, and a recent generation of analytically oriented phenomenology scholars.

" He called Farías a weak reader of Heidegger's thought, adding that much of the evidence Farías and his supporters touted as new had long been known within the philosophical community.

The German poet Friedrich Hölderlin, whose translation of the play had strong impact on Heidegger's reading, brings out a more subtle reading of the play: he focuses on Antigone's legal and political status within the palace, her privilege to be the hearth ( according to the legal instrument of the epiklerate ) and thus protected by Zeus.

Furthermore, it has been claimed that a number of elements within phenomenology ( mainly Heidegger's thought ) have some resonance with Eastern philosophical ideas, particularly with Zen Buddhism and Taoism.

There are also recent signs of the reception of phenomenology ( and Heidegger's thought in particular ) within scholarly circles focused on studying the impetus of metaphysics in the history of ideas in Islam and Early Islamic philosophy ; perhaps under the indirect influence of the tradition of the French Orientalist and philosopher Henri Corbin.

Some have claimed that there is also a definite eastern element within Heidegger's philosophy.

For the most part this is not made explicit within Heidegger's philosophy, apart from in the dialogue between a Japanese and inquirer.

According to Hans Jonas, her only German-Jewish classmate, Arendt embarked on a long and stormy romantic relationship with Heidegger, for which she was later criticized because of Heidegger's support for the Nazi party when he was rector of Freiburg University.

This is because in Heidegger's metaphysical system, one of the most fundamental ways to understand Being is through relationships.

Heidegger's philosophy is founded on the attempt to conjoin what he considers two fundamental insights: the first is his observation that, in the course of over 2, 000 years of history, philosophy has attended to all the beings that can be found in the world ( including the " world " itself ), but has forgotten to ask what " being " itself is.

Ludwig Wittgenstein made a remark recorded by Friedrich Waismann: " To be sure, I can imagine what Heidegger means by being and anxiety " which has been construed by some commentators as sympathetic to Heidegger's philosophical approach.

* Being in the World draws on Heidegger's work to explore what it means to be human in a technological age.

", Ihde re-examines Martin Heidegger's philosophy of science with a reappraisal of what was innovative, and what remained archaic.