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Heidegger's influence upon 20th century continental philosophy is unquestioned and has produced a variety of critical responses.
Continental philosophy - Wikipedia, the free encyclopedia
Early criticisms
According to Husserl, Being and Time claimed to deal with ontology but only did so in the first few pages of the book. Having nothing further to contribute to an ontology independent of human existence, Heidegger changed the topic to Dasein. 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.[110]
The Neo-Kantian Ernst Cassirer and Heidegger engaged in an influential debate located in Davos in 1929, concerning the significance of Kantian notions of freedom and rationality. Whereas Cassirer defended the role of rationality in Kant, Heidegger argued for the priority of the imagination. Dilthey's student Georg Misch wrote the first extended critical appropriation of Heidegger in Lebensphilosophie und Phänomenologie. Eine Auseinandersetzung der Diltheyschen Richtung mit Heidegger und Husserl, Leipzig 1930 (3. ed. Stuttgart 1964).
Martin Heidegger - Wikipedia, the free encyclopedia
Left-Hegelianism and critical theory
Hegel-influenced Marxist thinkers, especially György Lukács and the Frankfurt School, associated the style and content of Heidegger's thought with German irrationalism and criticized its political implications.
Initially members of the Frankfurt School were positively disposed to Heidegger, becoming more critical at the beginning of the 1930s. Heidegger's student Herbert Marcuse became associated with the Frankfurt School. 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." Theodor Adorno wrote an extended critique of the ideological character of Heidegger's early and later use of language in the Jargon of Authenticity. Contemporary social theorists associated with the Frankfurt School have remained largely critical of Heidegger's works and influence. In particular, Jürgen Habermas admonishes the influence of Heidegger on recent French philosophy in his polemic against "postmodernism" in The Philosophical Discourse of Modernity (1985). 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 impor
Georg Wilhelm Friedrich Hegel - Wikipedia, the free encyclopedia
Reception by analytic and Anglo-American philosophy
Criticism of Heidegger's philosophy has also come from analytic philosophy, beginning with logical positivism. In "The Elimination of Metaphysics Through Logical Analysis of Language" (1932), Rudolf Carnap accused Heidegger of offering an "illusory" ontology, criticizing him for committing the fallacy of reification and for wrongly dismissing the logical treatment of language which, according to Carnap, can only lead to writing "nonsensical pseudo-propositions."
The British logical positivist A. J. Ayer was strongly critical of Heidegger's philosophy. In Ayer's view, Heidegger proposed vast, overarching theories regarding existence, which are completely unverifiable through empirical demonstration and logical analysis. For Ayer, this sort of philosophy was a poisonous strain in modern thought. He considered Heidegger to be the worst example of such philosophy, which Ayer believed to be entirely useless.
Bertrand Russell commented, expressing the sentiments of many mid-20th-century analytic philosophers, that:
Highly eccentric in its terminology, his philosophy is extremely obscure. One cannot help suspecting that language is here running riot. An interesting point in his speculations is the insistence that nothingness is something positive. As with much else in Existentialism, this is a psychological observation made to pass for logic.[113]
Roger Scruton stated that: "His major work Being and Time is formidably difficult—unless it is utter nonsense, in which case it is laughably easy. I am not sure how to judge it, and have read no commentator who even begins to make sense of it".[114]
The analytic tradition values clarity of expression. Heidegger, however, has on occasion appeared to take an opposing view, stating for example:
those in the crossing must in the end know what is mistaken by all urging for intelligibility: that every thinking of being, all philosophy, can never be confirmed by "facts," i.e., by beings. Making itself intelligible is suicide for philosophy. Those who idolize "facts" never notice that their idols only shine in a borrowed light. They are also meant not to notice this; for thereupon they would have to be at a loss and therefore useless. But idolizers and idols are used wherever gods are in flight and so announce their nearness.[115]
Apart from the charge of obscurantism, other analytic philosophers considered the actual content of Heidegger's work to be either faulty and meaningless, vapid or uninteresting. However, not all analytic philosophers have been as hostile. Gilbert Ryle wrote a critical yet positive review of Being and Time.
The Internet Encyclopedia of Philosophy states that Heidegger's writing is "notoriously difficult", possibly because his thinking was "original" and clearly on obscure and innovative topics.[119]
Analytic philosophy - Wikipedia, the free encyclopedia
Ludwig Wittgenstein made a remark recorded by Friedrich Waismann: "To be sure, I can imagine what Heidegger means by being and anxiety"[116] which has been construed by some commentators[117] as sympathetic to Heidegger's philosophical approach.
Contemporary European reception
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. 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 (Levinas), the body (Maurice Merleau-Ponty), sexual difference (Luce Irigaray), or space (Peter Sloterdijk).
Levinas was deeply influenced by Heidegger, and yet became one of his fiercest critics, contrasting the infinity of the good beyond being with the immanence and totality of ontology. Levinas also condemned Heidegger's involvement with National Socialism, stating: "One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger."[120]
Heidegger's defenders, notably Arendt, see his support for Nazism as arguably a personal " 'error' " (a word which Arendt placed in quotation marks when referring to Heidegger's Nazi-era politics).[121] Defenders think this error was irrelevant to Heidegger's philosophy. Critics such as Levinas,[122] Karl Löwith,[123] and Theodor Adorno claim that Heidegger's support for National Socialism revealed flaws inherent in his thought.[124]
Hans-Georg Gadamer - Wikipedia, the free encyclopedia
In film
Being in the World draws on Heidegger's work to explore what it means to be human in a technological age. A number of Heidegger scholars are interviewed, including Hubert Dreyfus, Mark Wrathall, Albert Borgmann, John Haugeland and Taylor Carman.
The Ister (2004) is a film based on Heidegger's 1942 lecture course on Friedrich Hölderlin, and features Jean-Luc Nancy, Philippe Lacoue-Labarthe, Bernard Stiegler, and Hans-Jürgen Syberberg.[125]
The film director Terrence Malick translated Heidegger's 1929 essay "Vom Wesen des Grundes" into English. It was published under the title The Essence of Reasons (Evanston: Northwestern University Press, 1969, bilingual edition). It is also frequently said of Malick that his cinema has Heideggerian sensibilities. See for instance: Marc Furstenau and Leslie MacAvoy, “Terrence Malick's Heideggerian Cinema: War and the Question of Being in The Thin Red Line” In The cinema of Terrence Malick: Poetic visions of America, 2nd ed. Edited by Hanna Patterson (London: Wallflower Press 2007): 179–91. See also: Stanley Cavell, The World Viewed: Reflections on the Ontology of Film (Cambridge: Harvard University Press 1979): XV.
The 2006 experimental short Die Entnazifizierung des MH by James T. Hong imagines Heidegger's denazification proceedings.[126]
In the 1981 film My Dinner with Andre, Heidegger's theory that "experiencing one's being to the fullest is like experiencing the decay of that being towards one's death, as a part of your experience" is quoted by the actor Wallace Shawn, who plays himself.
Hubert Dreyfus - Wikipedia, the free encyclopedia