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.

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

Husserl became increasingly critical of Heidegger's work, especially in 1929, and included pointed criticism of Heidegger in lectures he gave during 1931.

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 ).

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

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.

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

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.

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.

Daniel O. Dahlstrom saw Heidegger's presentation of his work as a departure from Husserl as unfairly misrepresenting Husserl's own work.

This is also the case for the lecture courses devoted to the poetry of Friedrich Hölderlin, which became an increasingly central focus of Heidegger's work and thought.

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 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.

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.

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.

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.

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.

It has surrendered any claims of description in favor of psychological accounts of nothingness, as in Heidegger's system ( 1929 ).

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

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.

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

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.

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.

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 behavior towards Husserl has evoked controversy.

More recently, Heidegger's thought has considerably influenced the work of the French philosopher Bernard Stiegler.

Heidegger's influence upon 20th century continental philosophy is unquestioned and has produced a variety of critical responses.

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

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.

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.

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.

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.

" Heidegger's use of this fable in casting the female Cura as creator has been seen as an inversion of the equivalent Christian myth, in which woman is created last, with the centrality of Cura as a challenge to the Western concept of self-sufficiency and " atomization " of the individual.

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

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 ).

" 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.