To those raised on Marcel's Homo Viator and Heidegger's das Nichtige, this may seem a modest role for philosophy.

: Re-examined the fundamentals of writing and its consequences on philosophy in general ; sought to undermine the language of ' presence ' or metaphysics in an analytical technique which, beginning as a point of departure from Heidegger's notion of Destruktion, came to be known as Deconstruction.

Heidegger's influence has been far reaching, from philosophy to theology, deconstructionism, literary theory, architecture, and artificial intelligence.

Heidegger's work has strongly influenced philosophy, aesthetics of literature, and the humanities.

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

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.

The second intuition animating Heidegger's philosophy derives from the influence of Edmund Husserl, a philosopher largely uninterested in questions of philosophical history.

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 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.

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.

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

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.

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.

Heidegger's influence on French philosophy began in the 1930s, when Being and Time, " What is Metaphysics?

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.

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.

He understands many of the problems of Heidegger's philosophy and politics as the consequence of Heidegger's inability to integrate the two.

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 ).

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

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.

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

Heidegger's term referred to a process of exploring the categories and concepts that tradition has imposed on a word, and the history behind them.

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.

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 ).

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

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.

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.

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.

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.

Also Beiträge zur Philosophie ( Vom Ereignis ) ( Contributions to Philosophy ( From Enowning )), composed in the years 1936 – 38 but not published until 1989, on the centennial of Heidegger's birth.

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.