Nathaniel Hawthorne used the Fountain in " Dr. Heidegger's Experiment " to demonstrate that positive thinking is a far better remedy than deluded journeys to Florida for legendary cures ; Orson Welles directed and starred in a 1958 TV program based on the legend ; and Tim Powers featured it in On Stranger Tides, a novel of 18th century pirate-voodoo adventure.

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

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.

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.

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.

It has also been claimed that much of Heidegger's later philosophy, particularly the sacredness of Being, bears a distinct similarity to Taoist ideas.

" Barrett says that, in other literary works and in his literary criticism, Sartre feels the pull of ideas too strongly to respond to poetry, " which is precisely that form of human expression in which the poet — and the reader who would enter the poet's world — must let Being be, to use Heidegger's phrase and not attempt to coerce it by the will to action or the will to intellectualization.

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.

The application of Heidegger's ideas to theoretical science ( let alone mathematics ) has only recently become widespread, particularly in the English-speaking world.

The so-called Heidegger controversy raises general questions about the relation between Heidegger's thought and his connection to National Socialism.

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.

There are also recent critiques in this regard that were directed at Heidegger's focus on time instead of primarily thinking about being in relation to place and space.

There is disagreement over the degree of influence that Husserl had on Heidegger's philosophical development, just as there is disagreement about the degree to which Heidegger's philosophy is grounded in phenomenology.

Heidegger's silence about the stark similarities between his account of temporality and Husserl's investigation of internal time-consciousness contributes to a misrepresentation of Husserl's account of intentionality.

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.

Some questions raised about Heidegger's philosophy include the priority of ontology, the status of animals, the nature of the religious, Heidegger's supposed neglect of ethics ( Emmanuel Levinas ), the body ( Maurice Merleau-Ponty ), or sexual difference ( Luce Irigaray ).

More careful approaches are needed in terms of thinking about philosophers ( and theologians ) in Islam in terms of phenomenological methods of investigation in ontology ( or onto-theology ), or by way of comparisons that are made with Heidegger's thought and his critique of the history of metaphysics.

More careful approaches are needed in terms of thinking about philosophers ( and theologians ) in Islam in terms of phenomenological methods of investigation in ontology ( or onto-theology ), or by way of comparisons that are made with Heidegger's thought and his critique of the history of metaphysics.

Sartre rejected Husserl's transcendental interpretations begun in his Ideen ( 1913 ) and instead followed Heidegger's ontology.

During his years in Freiburg, Marcuse wrote a series of essays that explored the possibility of synthesizing Marxism and Heidegger's fundamental ontology, as begun in the latter's work " Being and Time " ( 1927 ).

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.

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.

His philosophy and ontology is considered to be just as important to Islamic philosophy as Martin Heidegger's philosophy later was to Western philosophy in the 20th century.

Thus, in Heidegger's view, fundamental ontology would be an explanation of the understanding preceding any other way of knowing, such as the use of logic, theory, specific ontology or act of reflective thought.

Mulla Sadra's philosophy and ontology is considered to be just as important to Islamic philosophy as Martin Heidegger's philosophy later was to Western philosophy in the 20th century.

" 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.

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

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

On Heidegger's account, traditional language, logical systems, and beliefs obscure Dasein's nature from itself.

So he criticized Heidegger's " being in the abyss " (" Sein im Ab-Grund "), Gadamer's " horizons melting together ", Habermas's " consensual theoretical truth in the ideal discourse ", Karl-Otto Apel's transcendental arguments, the theologian Hans Küng's " absolute-relative, this-life-and-hereafter, transcendental-immanent, allconcerning-allcontrolling most real reality in the very heart of things ".

Martin Heidegger's Being and Time fundamentally transformed the discipline.

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

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

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.

" 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.

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.

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 ).

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.

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

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 ".

Indeed, Strauss wrote that Heidegger's thinking must be understood and confronted before any complete formulation of modern political theory is possible.

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.