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Early years
He was born in rural Meßkirch, Germany. Raised a Roman Catholic, he was the son of the sexton of the village church that adhered to the First Vatican Council of 1870, which was observed mainly by the poorer class of Meßkirch. His family could not afford to send him to university, so he entered a Jesuit seminary, though he was turned away within weeks because of the health requirement and what the director and doctor of the seminary described as a psychosomatic heart condition. Heidegger was short and sinewy, with dark piercing eyes. He enjoyed outdoor pursuits, being especially proficient at skiing.[14]
Studying theology at the University of Freiburg while supported by the church on the understanding that he would defend their doctrine, Heidegger broke with Catholicism and switched his field of study to philosophy. He completed his doctoral thesis on psychologism in 1914,[15] influenced by Neo-Thomism and Neo-Kantianism, and in 1916 finished his venia legendi with a thesis on Duns Scotus influenced by Heinrich Rickert and Edmund Husserl.[16]
In the two years following, he worked first as an unsalaried Privatdozent. He served as a soldier during the final year of World War I, working behind a desk and never leaving Germany. During the 1930s, critics of Heidegger's espousal of a Nazi-style rhetoric of martial manliness noted the unheroic nature of his service in WWI.
Messkirch - Wikipedia, the free encyclopedia
Marburg
In 1923, Heidegger was elected to an extraordinary Professorship in Philosophy at the University of Marburg. His colleagues there included Rudolf Bultmann, Nicolai Hartmann, and Paul Natorp. Heidegger's students at Marburg included Hans-Georg Gadamer, Hannah Arendt, Karl Löwith, Gerhard Krüger, Leo Strauss, Jacob Klein, Gunther (Stern) Anders, and Hans Jonas. Following on from Aristotle, he began to develop in his lectures the main theme of his philosophy: the question of the sense of being. He extended the concept of subject to the dimension of history and concrete existence, which he found prefigured in such Christian thinkers as Saint Paul, Augustine of Hippo, Luther, and Kierkegaard. He also read the works of Dilthey, Husserl, and Max Scheler.[17]
Professor - Wikipedia, the free encyclopedia
Freiburg
In 1927, Heidegger published his main work Sein und Zeit (Being and Time). When Husserl retired as Professor of Philosophy in 1928, Heidegger accepted Freiburg's election to be his successor, in spite of a counter-offer by Marburg. Heidegger remained at Freiburg im Breisgau for the rest of his life, declining a number of later offers, including one from Humboldt University of Berlin. His students at Freiburg included Arendt, Günther Anders, Hans Jonas, Karl Löwith, Charles Malik, Herbert Marcuse and Ernst Nolte.[18] Emmanuel Levinas attended his lecture courses during his stay in Freiburg in 1928.[19]
Heidegger was elected rector of the University on 21 April 1933, and joined the National Socialist German Workers' (Nazi) Party on 1 May.[20] In his inaugural address as rector on 27 May he expressed his support of a German revolution, and in an article and a speech to the students from the same year he also supported Adolf Hitler.[21] In November 1933 Heidegger signed the Loyalty Oath of German Professors to Adolf Hitler and the National Socialist State. He resigned the rectorate in April 1934, but remained a member of the Nazi party until 1945 even though (as Julian Young asserts) the Nazis eventually prevented him from publishing.[22]
According to historian Richard J. Evans, Heidegger was not only a member of the Nazi party, but was enthusiastic about participating. He wanted to position himself as the philosopher of the party, but the highly abstract nature of his work and the opposition of Alfred Rosenberg, who himself aspired to act in that position, limited Heidegger's role. His resignation from the rectorate owed more to his frustration as an administrator than to any principled opposition to the Nazis.[23]
Heidegger's Black Notebooks, written between 1931 and 1941 and first published in 2014, contain several anti-semitic statements and have led to a re-evaluation of Heidegger's relation to Nazism.[24]
Edmund Husserl - Wikipedia, the free encyclopedia
Post war
In late 1946, as France engaged in épuration légale in its Occupation zone, the French military authorities determined that Heidegger should be blocked from teaching or participating in any university activities because of his association with the Nazi Party.[25] The denazification procedures against Heidegger continued until March 1949 when he was finally pronounced a Mitläufer (the second lowest of five categories of "incrimination" by association with the Nazi regime). No punitive measures against him were proposed.[citation needed] This opened the way for his readmission to teaching at Freiburg University in the winter semester of 1950–51.[26] He was granted emeritus status and then taught regularly from 1951 until 1958, and by invitation until 1967.
Épuration légale - Wikipedia, the free encyclopedia
Personal Life
Heidegger married Elfride Petri on 21 March 1917, in a Catholic ceremony officiated by his friend Engelbert Krebs, and a week later in a Protestant ceremony in the presence of her parents. Their first son, Jörg, was born in 1919. Elfride then gave birth to Hermann in 1920. Heidegger knew that he was not Hermann's biological father but raised him as his son. Hermann became a historian and would later serve as the executor of Heidegger's will.[27]
Martin Heidegger had extramarital affairs with Hannah Arendt and Elisabeth Blochmann, both students of his. Arendt was Jewish, and Blochmann had one Jewish parent, making them subject to severe persecution by the Nazi authorities. He helped Blochmann emigrate from Germany prior to World War II and resumed contact with both of them after the war.[28] Heidegger's letters to his wife contain information about several other affairs of his.[27]
Heidegger spent much time at his vacation home at Todtnauberg, on the edge of the Black Forest. He considered the seclusion provided by the forest to be the best environment in which to engage in philosophical thought.[29]
Heidegger's grave in Meßkirch
A few months before his death, he met with Bernhard Welte, a Catholic priest, Freiburg university professor and earlier correspondent. The exact nature of the conversation is not known, but what is known is that it included talk of Heidegger's relationship to the Catholic Church and subsequent Christian burial at which the priest officiated.[30][31][32] Heidegger died on 26 May 1976, and was buried in the Meßkirch cemetery, beside his parents and brother.
Martin Heidegger - Wikipedia, the free encyclopedia
Being, Time and Dasein
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. Heidegger thought the presence of things for us is not their being, but merely them interpreted as equipment according to a particular system of meaning and purpose. For instance, when a hammer is efficiently used to knock in nails, we cease to be aware of it. This is termed "ready to hand", and Heidegger considers it an authentic mode, saying that the given ("past") has presence in an oversimplified way when reduced to possible future usefulness to us.
Heidegger claimed philosophy and science since ancient Greece had reduced things to their presence, which was a superficial way of understanding them. 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 opens his magnum opus, Being and Time, with a citation from Plato's Sophist[33] 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.
The second intuition animating Heidegger's philosophy derives from the influence of Edmund Husserl, a philosopher largely uninterested in questions of philosophical history. Rather, Husserl argued that all that philosophy could and should be is a description of experience (hence the phenomenological slogan, "to the things themselves"). But for Heidegger, this meant understanding that experience is always already situated in a world and in ways of being. 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. Heidegger argues that describing experience properly entails finding the being for whom such a description might matter. Heidegger thus conducts his description of experience with reference to "Dasein", the being for whom Being is a question.[34]
In Being and Time, Heidegger criticized the abstract and metaphysical character of traditional ways of grasping human existence as rational animal, person, man, soul, spirit, or subject. Dasein, then, is not intended as a way of conducting a philosophical anthropology, but is rather understood by Heidegger to be the condition of possibility for anything like a philosophical anthropology.[35] Dasein, according to Heidegger, is care. In the course of his existential analytic, Heidegger argues that Dasein, who finds itself thrown into the world (Geworfenheit) amidst things and with others, is thrown into its possibilities, including the possibility and inevitability of one's own mortality. 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.
The marriage of these two observations depends on the fact that each of them is essentially concerned with time. That Dasein is thrown into an already existing world and thus into its mortal possibilities does not only mean that Dasein is an essentially temporal being; it also implies that the description of Dasein can only be carried out in terms inherited from the Western tradition itself. For Heidegger, unlike for Husserl, philosophical terminology could not be divorced from the history of the use of that terminology, and thus genuine philosophy could not avoid confronting questions of language and meaning. 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).[citation needed]
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. 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.[36] 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,[37] and to the notion of dwelling,[38] with connections too to architectural theory as impacted by phenomenology.[39]
Franz Brentano - Wikipedia, the free encyclopedia
Being and Time
Main article: Being and Time
Being and Time (German title: Sein und Zeit), published in 1927, was Heidegger's first academic book. He had been under pressure to publish in order to qualify for Husserl's (to whom he dedicated the work) chair at the University of Freiburg and the success of this work ensured his appointment to the post.
It investigates the question of Being by asking about the being for whom Being is a question. Heidegger names this being Dasein (see above), and the book pursues its investigation through themes such as mortality, care, anxiety, temporality, and historicity. 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.
Being and Time influenced many thinkers, including such existentialist thinkers as Jean-Paul Sartre (although Heidegger distanced himself from existentialism—see below).
Being and Time - Wikipedia, the free encyclopedia
Later works, "the Turn"
See also: Kehre
Am Feldweg in Meßkirch. Heidegger often went for a walk on the path in this field. See the text Der Feldweg GA Nr. 13
Heidegger's later works, beginning by 1930 and largely established by the early 1940s,[40] seem to many commentators (e.g. William J. Richardson[41]) to at least reflect a shift of focus, if not indeed a major change in his philosophical outlook, which is known as "the turn" (die Kehre).[42] One way this has been understood is as a shift from "doing" to "dwelling" and from Being and Time to Time and Being[40][43][44] (This aspect had a particular influence on architectural theorists in their focus on place and space in thinking about dwelling. Such is the case with the work of Christian Norberg-Schulz and Nader El-Bizri).[45] However, others feel that this is to overstate the difference. For example, in 2011 Mark Wrathall[46] argued that Heidegger pursued and refined the central notion of unconcealment throughout his life as a philosopher. Its importance and continuity in his thinking, Wrathall states, shows that he did not have a "turn". A reviewer of Wrathall's book stated: "An ontology of unconcealment [...] means a description and analysis of the broad contexts in which entities
Heidegger focuses less on the way in which the structures of being are revealed in everyday behavior, and more on the way in which behaviour itself depends on a prior "openness to being." The essence of being human is the maintenance of this openness. Heidegger contrasts this openness to the "will to power" of the modern human subject, which is one way of forgetting this originary openness.
Heidegger understands the commencement of the history of Western philosophy as a brief period of authentic openness to being, during the time of the pre-Socratics, especially Anaximander, Heraclitus, and Parmenides. This was followed, according to Heidegger, by a long period increasingly dominated by the forgetting of this initial openness, a period which commences with Plato, and which occurs in different ways throughout Western history.
Two recurring themes of Heidegger's later writings are poetry and technology. Heidegger sees poetry and technology as two contrasting ways of "revealing." Poetry reveals being in the way in which, if it is genuine poetry, it commences something new. Technology, on the other hand, when it gets going, inaugurates the world of the dichotomous subject and object, which modern philosophy commencing with Descartes also reveals. But with modern technology a new stage of revealing is reached, in which the subject-object distinction is overcome even in the "material" world of technology. The essence of modern technology is the conversion of the whole universe of beings into an undifferentiated "standing reserve" (Bestand) of energy available for any use to which humans choose to put it. Heidegger described the essence of modern technology as Gestell, or "enframing." Heidegger does not unequivocally condemn technology: while he acknowledges that modern technology contains grave dangers, Heidegger nevertheless also argues that it may constitute a chance for human beings to enter a new epoch in
In a 1950 lecture he formulated the famous saying Language speaks, later published in the 1959 essays collection Unterwegs zur Sprache, and collected in the 1971 English book Poetry, Language, Thought.[48][49][50]
Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Introduction to Metaphysics", 1935), Bauen Wohnen Denken ("Building Dwelling Thinking", 1951), and Die Frage nach der Technik ("The Question Concerning Technology", 1954) and Was heisst Denken? (What Is Called Thinking? 1954). 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.
Heideggerian terminology - Wikipedia, the free encyclopedia
Heidegger and the ground of History
Heidegger believed the Western world to be on a trajectory headed for total war,[51] and on the brink of profound nihilism[52] (the rejection of all religious and moral principles),[53] which would be the purest and highest revelation of Being itself,[54] offering a horrifying crossroads of either salvation or the end of metaphysics and modernity;[55] rendering the West a wasteland populated by tool-using brutes, characterized by an unprecedented ignorance and barbarism[56] in which everything is permitted.[57] He thought the latter possibility would degenerate mankind generally into scientists, workers and brutes;[58] living under the last mantle of one of three ideologies, Americanism, Marxism or Nazism[59] (which he deemed metaphysically identical, as avatars of subjectivity and institutionalized nihilism),[60] and an unfettered totalitarian world technology.[58] Supposedly, this epoch would be ironically celebrated, as the most enlightened and glorious in human history.[61] He envisaged this abyss to be the greatest event in the West's history because it would enable Humanity to
Martin Heidegger - Wikipedia, the free encyclopedia
Philosophy
Biography
St. Augustine of Hippo
Recent scholarship has shown that Heidegger was substantially influenced by St. Augustine of Hippo and that Being and Time would not have been possible without the influence of Augustine's thought. Augustine's Confessions was particularly influential in shaping Heidegger's thought.[63]
Augustine viewed time as relative and subjective, and that being and time were bound up together.[64] Heidegger adopted similar views, e.g. that time was the horizon of Being: ' ...time temporalizes itself only as long as there are human beings.'[65]
Augustine of Hippo - Wikipedia, the free encyclopedia
Aristotle and the Greeks
Heidegger was influenced at an early age by Aristotle, mediated through Catholic theology, medieval philosophy and Franz Brentano. Aristotle's ethical, logical, and metaphysical works were crucial to the development of his thought in the crucial period of the 1920s. Although he later worked less on Aristotle, Heidegger recommended postponing reading Nietzsche, and to "first study Aristotle for ten to fifteen years."[66] In reading Aristotle, Heidegger increasingly contested the traditional Latin translation and scholastic interpretation of his thought. Particularly important (not least for its influence upon others, both in their interpretation of Aristotle and in rehabilitating a neo-Aristotelian "practical philosophy")[67] was his radical reinterpretation of Book Six of Aristotle's Nicomachean Ethics and several books of the Metaphysics. Both informed the argument of Being and Time. Heidegger's thought is original in being an authentic retrieval of the past, a repetition of the possibilities handed down by the tradition.[68]
The idea of asking about being may be traced back via Aristotle to Parmenides. Heidegger claimed to have revived the question of being, the question having been largely forgotten by the metaphysical tradition extending from Plato to Descartes, a forgetfulness extending to the Age of Enlightenment and then to modern science and technology. 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.[69]
Theology - Wikipedia, the free encyclopedia
Influences
Dilthey
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.[citation needed]
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. This dating of the influence is much too late." He adds that by the fall of 1923 it was plain that Heidegger felt "the clear superiority of Count Yorck over the famous scholar, Dilthey." Gadamer nevertheless makes clear that Dilthey's influence was important in helping the youthful Heidegger "in distancing himself from the systematic ideal of Neo-Kantianism, as Heidegger acknowledges in Being and Time."[70] 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.[71]
Even though Gadamer's interpretation of Heidegger has been questioned, there is little doubt that Heidegger seized upon Dilthey's concept of hermeneutics. Heidegger's novel ideas about ontology required a gestalt formation, not merely a series of logical arguments, in order to demonstrate his fundamentally new paradigm of thinking, and the hermeneutic circle offered a new and powerful tool for the articulation and realization of these ideas.[citation needed]
Facticity - Wikipedia, the free encyclopedia
Husserl
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 upon how much of Husserlian phenomenology is contested by Heidegger, and how much this phenomenology in fact informs Heidegger's own understanding.
On the relation between the two figures, Gadamer wrote: "When asked about phenomenology, Husserl was quite right to answer as he used to in the period directly after World War I: 'Phenomenology, that is me and Heidegger'." 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."[72]
Robert J. Dostal understood the importance of Husserl to be profound:
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.... 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 left it unfinished.[73]
Daniel O. Dahlstrom saw Heidegger's presentation of his work as a departure from Husserl as unfairly misrepresenting Husserl's own work. Dahlstrom concluded his consideration of the relation between Heidegger and Husserl as follows:
Heidegger's silence about the stark similarities between his account of temporality and Husserl's investigation of internal time-consciousness contributes to a misrepresentation of Husserl's account of intentionality. Contrary to the criticisms Heidegger advances in his lectures, intentionality (and, by implication, the meaning of 'to be') in the final analysis is not construed by Husserl as sheer presence (be it the presence of a fact or object, act or event). Yet for all its "dangerous closeness" to what Heidegger understands by temporality, Husserl's account of internal time-consciousness does differ fundamentally. In Husserl's account the structure of protentions is accorded neither the finitude nor the primacy that Heidegger claims are central to the original future of ecstatic-horizonal temporality.[74]
Edmund Husserl - Wikipedia, the free encyclopedia
Kierkegaard
Heideggerians regarded Søren Kierkegaard as, by far, the greatest philosophical contributor to Heidegger's own existentialist concepts.[75] Heidegger's concepts of anxiety (Angst) and mortality draw on Kierkegaard and are indebted to the way in which the latter lays out the importance of our subjective relation to truth, our existence in the face of death, the temporality of existence, and the importance of passionate affirmation of one's individual being-in-the-world.[76]
Søren Kierkegaard - Wikipedia, the free encyclopedia
Holderin and Neitzsche
Friedrich Hölderlin and Friedrich Nietzsche were both important influences on Heidegger,[77] and many of his lecture courses were devoted to one or the other, especially in the 1930s and 1940s. The lectures on Nietzsche focused on fragments posthumously published under the title The Will to Power, rather than on Nietzsche's published works. Heidegger read The Will to Power as the culminating expression of Western metaphysics, and the lectures are a kind of dialogue between the two thinkers.
The fundamental differences between the philosophical delineations of Heidegger and Adorno can be found in their contrasting views of Hölderlin's poetical works and to a lesser extent in their divergent views on German romanticism in general. For Heidegger, Hölderlin expressed the intuitive necessity of metaphysical concepts as a guide for ethical paradigms, devoid of reflection. Adorno, on the other hand, pointed to the dialectic reflection of historical situations, the sociological interpretations of future outcomes, and therefore opposed the liberating principles of intuitive concepts because they negatively surpassed the perception of societal realities.[78] Nevertheless, it was Heidegger's rationalization and later work on Hölderlin's poems as well as on Parmenides ("For to be aware and to be are the same". B 3) and his consistent understanding of Nietzsche's thought that formed the foundation of postmodern existentialism.[79]
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. Heidegger grants to Hölderlin a singular place within the history of being and the history of Germany, as a herald whose thought is yet to be "heard" in Germany or the West. Many of Heidegger's works from the 1930s onwards include meditations on lines from Hölderlin's poetry, and several of the lecture courses are devoted to the reading of a single poem (see, for example, Hölderlin's Hymn "The Ister").
Friedrich Hölderlin - Wikipedia, the free encyclopedia
Islam
Research has been done on the relationships between Western philosophy and the history of ideas in Islam. Some of these scholars interested in Arabic philosophical medieval sources are influenced by Heidegger's work, including numerous recent academic studies by the Lebanese philosopher and architectural theorist Nader El-Bizri,[83] who besides his focus on the critique of the history of metaphysics also moves towards rethinking the notion of dwelling in the epoch of the modern unfolding of the essence of technology.[84] 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, and the thinkers Ahmad Fardid and Reza Davari Ardakani. This included the construction of the ideological foundations of the Iranian Revolution and modern political Islam in its connections with theology.[85][86]
Islam - Wikipedia, the free encyclopedia
Eastern 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.[80] Heidegger himself had contact with a number of leading Japanese intellectuals, including members of the Kyoto School, notably Hajime Tanabe and Kuki Shūzō. 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. Reinhard May records Chang Chung-Yuan saying that "Heidegger is the only Western Philosopher who not only intellectually understands but has intuitively grasped Taoist thought."[81] May sees great influence of Taoism and Japanese scholars in Heidegger's work, although this influence is not acknowledged by the author. He asserts: "The investigation concludes that Heidegg
Martin Heidegger - Wikipedia, the free encyclopedia
Architecture
Heidegger's thought influenced some architectural theorists in a direct manner, or through an impact via his reflections on 'dwelling', the 'origin of the work of art', and the unfolding of a broad interest in phenomenology within the contemporary circles of architectural theory.[87]
Phenomenology (architecture) - Wikipedia, the free encyclopedia
Heidegger - Pigor Eichhorn 3sat Festival - YouTube
Panic - Requiem For Martin Heidegger - YouTube
Dying Woman Throws A Party For 30 Guests And Kills Herself At The End
Authenticity has a relationship with our appreciation of our mortality.