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

This emphasis can be traced through Edmund Husserl's phenomenology, the late works of Merleau-Ponty ( Nature: Course Notes from the Collège de France, 1956 – 1960 ), and Martin Heidegger's hermeneutics.

Heidegger's very early project of developing a " hermeneutics of factical life " and his hermeneutical transformation of phenomenology was influenced in part by his reading of the works of Wilhelm Dilthey.

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.

These disagreements centre around how much of Husserlian phenomenology is contested by Heidegger, and how much this phenomenology in fact informs Heidegger's own understanding.

The differences between Husserl and Heidegger are significant, but if we do not see how much it is the case that Husserlian phenomenology provides the framework for Heidegger's approach, we will not be able to appreciate the exact nature of Heidegger's project in Being and Time or why he let it unfinished.

Initially striving for a synthesis between Hegelian-Marxism and Heidegger's phenomenology, Marcuse later rejected Heidegger's thought for its " false concreteness " and " revolutionary conservativism.

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.

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 ".

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.

While a prisoner of war in 1940 and 1941, Sartre read Martin Heidegger's Being and Time, an ontological investigation through the lens and method of Husserlian phenomenology ( Husserl was Heidegger's teacher ).

Theoretical concerns, influences and resources used in the development of ethnomethodology include: traditional sociological concerns, especially the Parsonian Parsons, " Problem of Order "; traditional sociological theory and methods, primarily Parsons, Emile Durkheim, and Max Weber ; Aron Gurwitsch's phenomenological field theory of consciousness / Gestalt Psychology ; the Transcendental Phenomenology of Edmund Husserl ; Alfred Schutz's Phenomenology of the Natural Attitude ; Maurice Merleau-Ponty's phenomenology of embodiment, Martin Heidegger's phenomenology of being / Existential Phenomenology ; and Ludwig Wittgenstein's investigations regarding ordinary language use ( Heritage: 1986 ; Garfinkel: 2002 ).

This is the problem of the " hermeneutic circle ," and the necessity for the interpretation of the meaning of being to proceed in stages: this is why Heidegger's technique in Being and Time is sometimes referred to as hermeneutical phenomenology.

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.

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.

" Michael Brennan notes that the philosophical connection stems out of Hart's " long study into phenomenology ", specifically connecting Hart's " The Room " to Heidegger's philosophy.

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.

Dasein is one of Heidegger's terms which roughly translates to ' being '.

The logification of intelligence led to the perception of reality as " Being " in a zone in space and time ( as in Heidegger's Dasein ) of identifiable entities with an essence, outside the human brain.

As we can see from these quotations from Heidegger's Being and Time, the replacement of " Dasein " with " awareness " or " way of life " would render the ontological difference between entities and the being of entities incoherent.

Some have argued for an origin of Dasein in Chinese philosophy and Japanese philosophy: according to Tomonobu Imamichi, Heidegger's concept of Dasein was inspired — although Heidegger remained silent on this — by Okakura Kakuzo's concept of das-in-der-Welt-sein ( being-in-the-worldness, worldliness ) expressed in The Book of Tea to describe Zhuangzi's philosophy, which Imamichi's teacher had offered to Heidegger in 1919, after having followed lessons with him the year before.

Heidegger's account of Dasein passes through a dissection of the experiences of Angst and mortality, and then through an analysis of the structure of " care " as such.

Thus, more generally, the outcome of the progression of Heidegger's argument is the thought that the being of Dasein is time.

He was referring to his initial exploration of the idea of Dasein, which is then taken further as Sloterdijk distances himself from Heidegger's positions.

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 ).

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.

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.

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

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.

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 ).

" 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.

On the other hand, Dasein's access to this world and these possibilities is always via a history and a tradition — this is the question of " world historicality ," and among its consequences is Heidegger's argument that Dasein's potential for authenticity lies in the possibility of choosing a " hero.

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 ).

However, recent work by philosopher and critical theorist Nikolas Kompridis tries to show that Heidegger's insights into world disclosure are badly misunderstood and mishandled by Habermas, and are of vital importance for critical theory, offering an important way of renewing that tradition.

" 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.

" 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.

His major theoretical work is on Thing theory, which borrows from Heidegger's object / thing distinction to look the role of objects that have become manifest in a way that sets them apart from the world in which they exist.

It borrows from Heidegger's distinction between objects and things, whereby an object becomes a thing when it is somehow made to stand out against the backdrop of the world in which it exists.

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