Heidegger claimed that Western philosophy since Plato has misunderstood what it means for something " to be ", tending to approach this question in terms of a being, rather than asking about Being itself.

It is claimed the works of counter-enlightenment philosophers such as Heidegger, along with Friedrich Nietzsche and Joseph de Maistre, influenced Iran's Shia Islamists, notably Ali Shariati, in constructing the ideological foundations of the Iranian Revolution and modern political Islam.

Heidegger later claimed that his relationship with Husserl had already become strained after Husserl publicly " settled accounts " with Heidegger and Max Scheler in the early 1930s.

However, it subsequently transpired that this qualification had not been made during the original lecture, although Heidegger claimed that it had been.

Jaspers, the psychoactive substance in the book, is named for Karl Jaspers, a German psychiatrist and philosopher and contemporary of Martin Heidegger who claimed that individual authenticity required a joining with the " transcendent other ," traditionally known as God.

Moreover, Carnap claimed that many German metaphysicians of the era were similar to Heidegger in writing statements that were not merely false, but devoid of any meaning.

This argument is largely based on the earlier work of Martin Heidegger, who in Being and Time claimed the parasitic nature of the theoretical attitude of pure presence upon a more originary involvement with the world in concepts such as the ready-to-hand and being-with.

He claimed that in the 20th century politics there was a return back, with the active encouragement of philosophers such as Martin Heidegger, to the irrationality of myth, and in particular to a belief that there is such a thing as destiny.

Martin Heidegger claimed this trend was begun by Plato, and that it continued in an " intensification and hardening of ' theoreticism ', the drive toward technical and objectifying modes of knowledge and, with it, the oblivion of any more primordial or more reverential kind of existence.

Because of his philosophical original position, so-called neoparmenidism, Severino has been claimed to be " a giant " and " the only philosopher who in the 20th century can be compared to Heidegger ".

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

Existentialist philosophers such as Sartre, as well as continental philosophers such as Hegel and Heidegger have also written extensively on the concept of being.

Some philosophers who have had more noteworthy theories are Parmenides, Leucippus, Plato, Aristotle, Augustine, Plotinus, Aquinas, Descartes, Spinoza, Leibniz, Hegel, Heidegger, and Sartre.

The 20th century philosopher Heidegger thought previous philosophers have lost sight of the question of Being ( qua Being ) in favour of the questions of beings ( existing things ), so that a return to the Parmenidean approach was needed.

In other words, Heidegger believed all investigations of being have historically focused on particular entities and their properties, or have treated Being itself as an entity, or substance, with properties.

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.

" 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.

Heidegger himself, who is supposed to have broken with Husserl, bases his hermeneutics on an account of time that not only parallels Husserl's account in many ways but seems to have been arrived at through the same phenomenological method as was used by Husserl ....

In private notes written in 1939, Heidegger took a strongly critical view of Hitler's ideology, however in public lectures he seems to have continued to make ambiguous comments which, if they expressed criticism of the regime, did so only in the context of praising its ideals.

Heidegger was one of the most influential philosophers of the 20th century, and his ideas have penetrated into many areas, but in France there is a very long and particular history of reading and interpreting his work.

Heidegger's interest in Derrida is said by Braun to have been considerable ( as is evident in two letters, of September 29, 1967 and May 16, 1972, from Heidegger to Braun ).

Even though Heidegger is considered by many observers to be the most influential philosopher of the 20th century in continental philosophy, aspects of his work have been criticised by those who nevertheless acknowledge this influence, such as Hans-Georg Gadamer and Jacques Derrida.

Hamann, Herder, Kant, Hegel, Kierkegaard, Nietzsche, Heidegger, Foucault, Rorty, and many other philosophers have contributed to a debate about what reason means, or ought to mean.

The 20th century philosopher Heidegger thought previous philosophers have lost sight the question of Being ( qua Being ) in favour of the questions of beings ( existing things ), so that a return to the Parmenidean approach was needed.

On several occasions Derrida has acknowledged his debt to Husserl and Heidegger, and stated that without them he would have not said a single word.

Some critics have found Derrida's treatment of this issue surprising, given that, for example, Derrida also spoke out against antisemitism and, in the 1960s, broke with the Heidegger disciple Jean Beaufret over a phrase of Beaufret's that Derrida ( and, after him, Maurice Blanchot ) interpreted as antisemitic.

Some authors have pointed to similarities between the Buddhist conception of nothingness and the ideas of Martin Heidegger and existentialists like Sartre, although this connection has not been explicitly made by the philosophers themselves.

While for Husserl we would have to abstract from all concrete determinations of our empirical ego, to be able to turn to the field of pure consciousness, Heidegger claims that " the possibilities and destinies of philosophy are bound up with man's existence, and thus with temporality and with historicality.

* Jean Paul Sartre, " In Sein und Zeit Heidegger seems to have profited by study of his predecessors and to have been deeply impressed with this twofold necessity: ( 1 ) the relation between " human-realities " must be relation of being ; ( 2 ) this relation must cause " human-realities " to depend on one another in their essential being.

Heidegger himself is often identified as an existentialist, though he would have rejected this.

Heidegger, in his quest to re-pose the original pre-Socratic question of Being, wondered at how to meaningfully ask the question of the meaning of being, since it is both the greatest, as it includes everything that is, and the least, since no particular thing can be said of it.

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 ).

Martin Heidegger (; September 26, 1889May 26, 1976 ) was a German philosopher known for his existential and phenomenological explorations of the " question of Being ".

Heidegger opens his magnum opus, Being and Time, with a citation from Plato's Sophist indicating that Western philosophy has neglected " being " because it was considered obvious, rather than as worthy of question.

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.

Heidegger thus conducts his description of experience with reference to " Dasein ," the being for whom being is a question.

And this would in turn raise the question of whether this failure is due to a flaw in Heidegger's account of temporality, that is, of whether Heidegger was correct to oppose vulgar and authentic time.

In pursuit of the retrieval of this question, Heidegger spent considerable time reflecting on ancient Greek thought, in particular on Plato, Parmenides, Heraclitus, and Anaximander, as well as on the tragic playwright Sophocles.

Whereas Heidegger argued that the question of human existence is central to the pursuit of the question of being, Husserl criticized this as reducing phenomenology to " philosophical anthropology " and offering an abstract and incorrect portrait of the human being.

Sheets-Johnstone compares Rank's thought to that of three major Western philosophers — René Descartes, Martin Heidegger and Jacques Derrida: " Because immortality ideologies were originally recognized and in fact so named by Rank, a close examination of his writings on the subject is not only apposite but is itself philosophically rewarding ... Rank was a Freudian dissident who, in introducing the concept of immortality ideologies, traced out historical and psychological roots of ' soul-belief ' ( Seelenglaube )... chapter points up the extraordinary cogency of Rank's distinction between the rational and the irrational to the question of the human need for immortality ideologies " ( Sheets-Johnstone, 2008, p. 64 ).

Husserl charged Heidegger with raising the question of ontology but failing to answer it, instead switching the topic to the Dasein, the only being for whom Being is an issue.

An answer to the question, What is phenomenology ?, from a student of both Husserl and Heidegger and one of the most important phenomenologists of the latter half of the twentieth century.

Blanchot engages with Heidegger on the question of the philosopher's death, showing how literature and death are both experienced as anonymous passivity, an experience that Blanchot variously refers to as " the Neutral ".

On the first page of Being and Time, Heidegger describes the project in the following way: " our aim in the following treatise is to work out the question of the sense of being and to do so concretely.

" Heidegger claims that traditional ontology has prejudicially overlooked this question, dismissing it as overly general, undefinable, or obvious.

Thus the question Heidegger asks in the introduction to Being and Time is: what is the being that will give access to the question of the meaning of Being?

Although Heidegger describes his method in Being and Time as phenomenological, the question of its relation to the phenomenology of Edmund Husserl is complex.