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.

Martin Heidegger's phenomenological analyses of the existential structure of man in Being and Time throw new light on the issue of thinking, unsettling traditional cognitive or rational interpretations of man which affect the way we understand thought.

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.

Heidegger's early work followed his teacher, but with time he began to develop new insights distinctively variant.

The question concerning corporeity connects also with Merleau-Ponty's reflections on space ( l ' espace ) and the primacy of the dimension of depth ( la profondeur ) as implied in the notion of being in the world ( être au monde ; to echo Heidegger's In-der-Welt-sein ) and of one's own body ( le corps propre ).

Vattimo explains that with this new edition of Colli and Montinari, a critical reception of Heidegger's interpretation of Nietzsche began to take shape.

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 ).

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.

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.

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.

" 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.

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

Because Heidegger's discussion of ontology ( the study of being ) is rooted in an analysis of the mode of existence of individual human beings ( Da-sein, or there-being ), his work has often been associated with existentialism.

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.

Not all scholars agreed with this negative assessment: Richard Rorty, for example, declared that " book includes more concrete information relevant to Heidegger's relations with the Nazis than anything else available, and it is an excellent antidote to the evasive apologetics that are still being published.

Hegel-influenced Marxist thinkers, especially György Lukács and the Frankfurt School, associated the style and content of Heidegger's thought with German irrationalism and criticized its political implications.

Heidegger's student Herbert Marcuse became associated with the Frankfurt School.

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

Criticism of Heidegger's philosophy has also come from analytic philosophy, beginning with logical positivism.

Pragmatist Rorty claimed that Heidegger's approach to philosophy in the first half of his career has much in common with that of the latter-day Ludwig Wittgenstein, a significant figure in analytic philosophy.

Levinas also condemned Heidegger's involvement with National Socialism, stating " One can forgive many Germans, but there are some Germans it is difficult to forgive.

* In the 1981 film My Dinner with Andre, Heidegger's theory of " experiencing one's being to the fullest is like experiencing the decay of that being towards one's death, as a part of your experience " is quoted by the actor Wallace Shawn, who plays himself.

To clarify, perhaps, by abstract anthropology, as a non-existentialist searching for essences, Husserl rejected the existentialism implicit in Heidegger's distinction between being ( sein ) as things in reality and Being ( Da-sein ) as the encounter with being, as when being becomes present to us, that is, is unconcealed.

Some researchers in phenomenology ( in particular in reference to Heidegger's legacy ) see possibilities of establishing dialogues with traditions of thought outside of the so-called Western philosophy, particularly with respect to East-Asian thinking, and despite perceived differences between " Eastern " and " Western ".

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.

" Nausea was a prelude to Sartre's sustained attempt to follow Heidegger's Sein und Zeit by analyzing human experience as various ontological modes, or ways of being in the world.

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

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 ).

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.

Existential phenomenology is a philosophical current inspired by Martin Heidegger's 1927 work Sein und Zeit ( Being and Time ) and influenced by the existential work of Søren Kierkegaard and the phenomenological work of Edmund Husserl.

By appealing to Heidegger's existential philosophy, Bultmann was able to lay an emphasis upon response to Jesus message, whilst downplaying the significance of Jesus as a historical figure.

This debate is inherited from the European philosophical roots of humanistic sociology: Husserl's attempt via reflexion to extract the essence of experience as opposed to Heidegger's existential phenomenology.

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

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.

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.

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.

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.

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.

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

The central Husserlian concept of the directedness of all thought — intentionality — for example, while scarcely mentioned in Being and Time, has been identified by some with Heidegger's central notion of " Sorge " ( Cura, care or concern ).

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.