The following year, he completed his habilitation thesis on Duns Scotus, which was directed by Heinrich Rickert, a Neo-Kantian, and influenced by Husserl's phenomenology.

[15] Heidegger's students at Marburg included Hans-Georg Gadamer, Hannah Arendt, Karl Löwith, Gerhard Krüger, Leo Strauss, Jacob Klein, Günther Anders, and Hans Jonas.

He extended the concept of subject to the dimension of history and concrete existence, which he found prefigured in such Christian thinkers as Paul of Tarsus, Augustine of Hippo, Martin Luther, and Søren Kierkegaard.

His students at Freiburg included Hannah Arendt, Günther Anders, Hans Jonas, Karl Löwith, Charles Malik, Herbert Marcuse, and Ernst Nolte.

[28] In November 1933, Heidegger signed the Vow of allegiance of the Professors of the German Universities and High-Schools to Adolf Hitler and the National Socialistic State.

[16] From 1936 to 1940, Heidegger also delivered a series of lectures on Friedrich Nietzsche at Freiburg that presented much of the raw material incorporated in his more established work and thought from this time.

[30] 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.

While the specific lines of influence remain a matter of scholarly dispute,[36][37][38] one thing is clear: Heidegger's early work on Being and Time moved away from Husserl's theory of intentionality to focus on the pre-theoretical conditions that enable consciousness to grasp objects.

[70][71] Heidegger unifies these three existential features of Dasein in a composite structure he terms "care":[d] "ahead-of-itself-being-already-in-(the-world) as being-amidst (entities encountered within-the-world).

[95] Although the term "authenticity" disappears from Heidegger's writing after Being and Time, Zimmerman argues that it is supplanted in his later thought by the less subjective or voluntaristic notion of Ereignis.

In pursuit of the retrieval of the question, Heidegger spends considerable time reflecting on ancient Greek thought, in particular on Plato, Parmenides, Heraclitus, and Anaximander.

On 27 May 1933, Heidegger delivered his inaugural address, the Rektoratsrede (titled "The Self-assertion of the German University"), in a hall decorated with swastikas, with members of the Sturmabteilung (SA) and prominent Nazi Party officials present.

[122] On 6 April 1933, the Gauleiter of Baden Province, Robert Wagner, suspended all Jewish government employees, including present and retired faculty at the University of Freiburg.

[123] Heidegger did not attend his former mentor's cremation in 1938, for which he later declared himself regretful: "That I failed to express again to Husserl my gratitude and respect for him upon the occasion of his final illness and death is a human failure that I apologized for in a letter to Mrs.

In addition to Heidegger, such Nazi notables as Hans Frank, Julius Streicher, Carl Schmitt, and Alfred Rosenberg belonged to the Academy and served on this committee.

In a 1935 lecture, later published in 1953 as part of the book Introduction to Metaphysics, Heidegger refers to the "inner truth and greatness" of the Nazi movement, but he then adds a qualifying statement in parentheses: "namely, the confrontation of planetary technology and modern humanity".

This has led scholars to argue that Heidegger still supported the Nazi party in 1935 but that he did not want to admit this after the war, and so he attempted to silently correct his earlier statement.

For instance, in a 1942 lecture, published posthumously, Heidegger said of recent German classics scholarship, "In the majority of "research results," the Greeks appear as pure National Socialists.

Second, he admitted that he saw an "awakening" (Aufbruch) which might help to find a "new national and social approach," but said that he changed his mind about this in 1934, when he refused, under threat of dismissal, to remove from the position of dean of the faculty those who were not acceptable to the Nazi party, and he consequently decided to resign as rector.

[139] Jacques Derrida, Philippe Lacoue-Labarthe, and Jean-François Lyotard, among others, all engaged in debate and disagreement about the relation between Heidegger's philosophy and his Nazi politics.

[30][140] An example of Heidegger using anti-Semitic language he once wrote "world Judaism is ungraspable everywhere and doesn't need to get involved in military action while continuing to unfurl its influence, whereas we are left to sacrifice the best blood of the best of our people".

The term and notion of "world Judaism" was first promoted by the anti-Semitic text The Protocols of the Elders of Zion and later appeared in Hitler's infamous book Mein Kampf.

In 1939, only a year after Husserl's death, Heidegger wrote in his Black Notebooks: the occasional increase in the power of Judaism is grounded in the fact that Western metaphysics, especially in its modern evolution, offered the point of attachment for the expansion of an otherwise empty rationality and calculative capacity, and these thereby created for themselves an abode in the "spirit" without ever being able, on their own, to grasp the concealed decisive domains.

Because Heidegger's discussion of ontology is sometimes interpreted as rooted in an analysis of the mode of existence of individual human beings (Dasein), his work has often been associated with existentialism.

Heidegger himself had contact with a number of leading Japanese intellectuals, including members of the Kyoto School, notably Hajime Tanabe and Kuki Shūzō.

He asserts it can be shown that Heidegger sometimes "appropriated wholesale and almost verbatim major ideas from the German translations of Daoist and Zen Buddhist classics."

To this he adds, "This clandestine textual appropriation of non-Western spirituality, the extent of which has gone undiscovered for so long, seems quite unparalleled, with far-reaching implications for our future interpretation of Heidegger's work.

"[158] Notable figures known to be influenced by Heidegger's work today include Aleksandr Dugin, a prominent Russian far-right political philosopher.

[165][166] Hegelian-Marxist thinkers, especially György Lukács and the Frankfurt School, associated the style and content of Heidegger's thought with irrationalism and criticized its political implications.

[171] For ease of reference, citations of Being and Time should always cite to the pagination of the standard German edition, which is included in the margins of both of the English translations, each of which has its virtues.