Despite perceived differences between Eastern and Western philosophy, some of Heidegger's later work, particularly " A Dialogue on Language between a Japanese and an Inquirer ", does show an interest in initiating such a dialogue.

It is little known outside Japan that Kuki influenced in Jean-Paul Sartre to develop his an interest in Heidegger's philosophy.

Despite Heidegger's interest in it, he returns — more often than not indirectly — to the subject by interrogating other concepts that simply invoke Being without explicitly acknowledging it.

Although he avoided defining the term directly, Derrida sought to apply Martin Heidegger's concept of Destruktion or Abbau, to textual reading.

Well-known philosophers such as Karl Jaspers, Leo Strauss, Ahmad Fardid, Hans-Georg Gadamer, Jean-Paul Sartre, Emmanuel Lévinas, Hannah Arendt, Maurice Merleau-Ponty, Michel Foucault, Richard Rorty, William E. Connolly, and Jacques Derrida have all analyzed Heidegger's work.

Jacques Derrida made emphatic efforts to displace the understanding of Heidegger's work that had been prevalent in France from the period of the ban against Heidegger teaching in German universities, which amounted to an almost wholesale rejection of the influence of Jean-Paul Sartre and existentialist terms.

Because of Derrida's vehement attempts to " rescue " Heidegger from his existentialist interpreters ( and also from Heidegger's " orthodox " followers ), Derrida has at times been represented as a " French Heidegger ", to the extent that he, his colleagues, and his former students are made to go proxy for Heidegger's worst ( political ) mistakes, despite ample evidence that the reception of Heidegger's work by later practitioners of deconstruction is anything but doctrinaire.

Derrida, Lacoue-Labarthe, and Jean-François Lyotard, among others, all engaged in debate and disagreement about the relation between Heidegger's philosophy and his Nazi politics.

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

Forums where these debates took place include the proceedings of the first conference dedicated to Derrida's work, published as " Les Fins de l ' homme à partir du travail de Jacques Derrida: colloque de Cerisy, 23 juillet-2 août 1980 ", Derrida's " Feu la cendre / cio ' che resta del fuoco ", and the studies on Paul Celan by Lacoue-Labarthe and Derrida which shortly preceded the detailed studies of Heidegger's politics published in and after 1987.

Différance, instead, focuses on the play of presence and absence, and, in effecting a concentration of certain thinking, Derrida takes on board the thought of Freud's unconscious ( the trace ), Heidegger's destruction of ontotheology, Nietzsche's play of forces, and Bataille's notion of sacrifice in contrast to Hegel's Aufheben.

This aspect of Heidegger's work exerted a profound influence on Jacques Derrida, although there are also important differences between Heidegger's Destruktion and Derrida's deconstruction.

His work draws heavily on the philosophical legacy of Martin Heidegger, and while it does show the influence of the deconstruction of Jacques Derrida and Paul de Man, Spanos's vocabulary and concepts remain closer to Heidegger's Destruktion (" destruction ") of metaphysics than to its philosophical successors.

In Heidegger's phenomenology, Dasein is always in a meaningful world, but there is always an underlying background for every instance of signification.

Sartre, popularly understood as misreading Heidegger ( an understanding supported by Heidegger's essay " Letter on Humanism " which responds to Sartre's famous address, " Existentialism is a Humanism "), employs modes of being in an attempt to ground his concept of freedom ontologically by distinguishing between being-in-itself and being-for-itself.

Given the importance of Nietzsche ’ s contribution to the topic of nihilism, Heidegger's influential interpretation of Nietzsche is important for the historical development of the term nihilism.

Heidegger's method of researching and teaching Nietzsche is explicitly his own.

Influential to thinkers associated with Postmodernism are Heidegger's critique of the subject-object or sense-knowledge division implicit in Rationalism, Empiricism and Methodological Naturalism, his repudiation of the idea that facts exist outside or separately from the process of thinking and speaking them ( however, Heidegger is not specifically a Nominalist ), his related admission that the possibilities of philosophical and scientific discourse are wrapped up in the practices and expectations of a society and that concepts and fundamental constructs are the expression of a lived, historical exercise rather than simple derivations of external, apriori conditions independent from historical mind and changing experience ( see Johann Gottlieb Fichte, Heinrich von Kleist, Weltanschauung and Social Constructionism ), and his Instrumentalist and Negativist notion that Being ( and, by extension, reality ) is an action, method, tendency, possibility and question rather than a discreet, positive, identifiable state, answer or entity ( see also Process Philosophy, Dynamism, Instrumentalism, Pragmatism and Vitalism ).

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.

This is Heidegger's " question of being ," and it is Heidegger's fundamental concern throughout his work.

Heidegger's intuition about the question of being is thus a historical argument, which in his later work becomes his concern with the " history of being ," that is, the history of the forgetting of being, which according to Heidegger requires that philosophy retrace its footsteps through a productive " destruction " of the history of philosophy.

Thus Husserl's understanding that all consciousness is " intentional " ( in the sense that it is always intended toward something, and is always " about " something ) is transformed in Heidegger's philosophy, becoming the thought that all experience is grounded in " care.

This is the basis of Heidegger's " existential analytic ", as he develops it in Being and Time.

The need for Dasein to assume these possibilities, that is, the need to be responsible for one's own existence, is the basis of Heidegger's notions of authenticity and resoluteness — that is, of those specific possibilities for Dasein which depend on escaping the " vulgar " temporality of calculation and of public life.

In a review of the book, author Michael Murphy said that SES was one of the four most important books of the 20th century ( the others being Aurobindo's The Life Divine, Heidegger's Being and Time, and Whitehead's Process and Reality ).

Heidegger's ideas on being and nothingness have been held by some to be similar to Buddhism today.

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.

Though Marcuse quickly distanced himself from Heidegger following Heidegger's endorsement of Nazism, it has been suggested by thinkers such as Juergen Habermas that an understanding of Marcuse's later thinking demands an appreciation of his early Heideggerian influence.

A number of important postmodernist thinkers were influenced by Heidegger's interpretation of Nietzsche.

Heidegger's work built on, and responded to, the earlier explorations of phenomenology by another Weimar era philosopher, Edmund Husserl.

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 ).

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.

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.

These disagreements centre around how much of Husserlian phenomenology is contested by Heidegger, and how much this phenomenology in fact informs Heidegger's own understanding.

Heideggerians regarded Søren Kierkegaard as, by far, the greatest philosophical contributor to Heidegger's own existentialist concepts.

" Some authors see great influence of Japanese scholars in Heidegger's work, although this influence is not acknowledged by the author.

Some scholars interested in the relationships between Western philosophy and the history of ideas in Islam and Arabic philosophical medieval sources may have been influenced by Heidegger's work, including recent studies by Nader El-Bizri.

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 ).

Braun also brought to Heidegger's attention the work of Michel Foucault.

Simone de Beauvoir tries to base an ethics on Heidegger's and Sartre's writings ( The Ethics of Ambiguity ), where she highlights the need to grapple with ambiguity: " as long as philosophers and they have thought, most of them have tried to mask it ... And the ethics which they have proposed to their disciples has always pursued thre same goal.

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.

" Based on Heidegger's earliest lecture courses, in which Heidegger already engages Dilthey's thought prior to the period Gadamer mentions as " too late ", scholars as diverse as Theodore Kisiel and David Farrell Krell have argued for the importance of Diltheyan concepts and strategies in the formation of Heidegger's thought.

" 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.

Contemporary social theorists associated with the Frankfurt School have remained largely critical of Heidegger's works and influence.

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.

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

Although he may not have been willing to be photographed with Heidegger after the Freiburg lecture ( or to contribute to Festschriften honoring Heidegger's work ) Celan accepted the invitation and even signed Heidegger's guest book at the famous " hut ".

Yet he does not approach this absence and loss with the nostalgia that marks Heidegger's attempt to uncover some original truths beneath the accretions of a false metaphysics that have accumulated since Socrates.

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.

His Being-in-the-World: A Commentary on Heidegger's " Being and Time ," Division 1, is thought by many who have attempted to teach Heidegger to undergraduates to be the authoritative text on Heidegger's most significant contribution to philosophy.

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

His major theoretical work is on Thing theory, which borrows from Heidegger's object / thing distinction to look the role of objects that have become manifest in a way that sets them apart from the world in which they exist.

He later claimed to have broken with Heidegger in 1932 over Heidegger's refusal to condemn Nazism.