Phenomenology Hermeneutics Dasein
Richard Rorty once claimed that it would be impossible to write the intellectual history of the 20th century without acknowledging Heidegger’s titanic impact.
Heidegger's philosophical development began when he read Brentano and Aristotle, plus the latter's medieval scholastic interpreters. Indeed, Aristotle's demand in the Metaphysics to know what it is that unites all possible modes of Being (or ‘is-ness’) is, in many ways, the question that ignites and drives Heidegger's philosophy. From this platform he proceeded to engage deeply with Kant, Kierkegaard, Nietzsche, and, perhaps most importantly of all for his subsequent thinking in the 1920s, two further figures: Dilthey (whose stress on the role of interpretation and history in the study of human activity profoundly influenced Heidegger) and Husserl (whose understanding of phenomenology as a science of essences he was destined to reject).
https://en.wikipedia.org/wiki/Martin_Heidegger
https://www.newworldencyclopedia.org/entry/Martin_Heidegger
The question of the meaning of Being needs to be restated clearly.
The question must consider both the Being of entities that exist, and the Being of the inquirer asking the question. The entity which constitutes sentient inquiring individuals is Dasein, the ‘Being-there’ of persons.
A primordial pre-scientific understanding of Being underlies all areas of inquiry: the clarification of the meaning of Being is the fundamental problem of all research. In particular, the sciences only collect facts to fill out the primordial structure. Ontological inquiry addresses Being itself; ontical inquiry is concerned with entities.
Dasein is distinguished from all other entities by two features: its own Being is an issue for it, and a primordial understanding of Being has been disclosed to it. An analysis of Dasein’s Being will presumably lead to an Interpretation of the meaning of Being in general. The ontical level of Dasein’s existence is called existentiell, and the ontological level is existential.
Heidegger's philosophy provided the philosophical impetus for a number of later programmes and ideas in the contemporary European tradition, including Sartre's existentialism, Gadamer's philosophical hermeneutics, and Derrida's notion of ‘deconstruction’.
relationship with husserl: from transcendental cartesian ego to historicist horizon
heidegger's extension of dilthey's historicism and use of dilthey to critique husserl's ahistoricism
reading of aristotle
reading of augustine
reading of scholasticism and duns scotus
reading of nietzsche and kierkegaard, respectively
relationship with the thought of suhrawardi and molla sadra
heidegger and psychoanalysis
heidegger and lacan
heidegger and scholasticism
heidegger and logic
https://en.wikipedia.org/wiki/Martin_Heidegger
Marcuse later rejected Heidegger's thought for its "false concreteness" and "revolutionary conservativism.
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 importance for critical theory, offering an important way of renewing that tradition.
http://plato.stanford.edu/entries/heidegger/
What is also true is that there is something of a divide in certain areas of contemporary Heidegger scholarship over whether one should emphasize the transcendental dimension of Heidegger's phenomenology (e.g., Crowell 2001, Crowell and Malpas 2007) or the hermeneutic dimension (e.g., Kisiel 2002).
Kant (1781/1999) argued that the temporal character of inner sense is possible only because it is mediated by outer intuition whose form is space. If this is right, and if we can generalize appropriately, then the temporality that matters to Heidegger will be dependent on existential spatiality, and not the other way round. All in all, one is tempted to conclude that Heidegger's treatment of spatiality in Being and Time, and (relatedly) his treatment (or lack of it) of the body, face serious difficulties.
https://analyticphysics.com/Philosophy/Outline%20of%20Being%20and%20Time.htm Outline by Sections of Being and Time
harman's work on heidegger?
Heidegger's Critique of Liberalism
https://archive.org/details/LiberalismAsTheIdeologyOfConsummateMeaninglessness
some critiques of heidegger: Lowith, Huhnerfield, Versenyi, Voegelin
Introduction to Metaphysics
The Basic Problems of Phenomenology
Being and Time
Time and Being
Contributions to Philosophy
https://www.beyng.com/papers/HC2019Carman.html Heidegger’s Disavowal of Metaphysics
https://www.academia.edu/26056044/Daseins_Shadow_and_the_Moment_of_its_Disappearance
http://www.tameri.com/csw/exist/heidegger.shtml
https://www.marxists.org/reference/subject/philosophy/works/ge/heidegg2.htm
http://royby.com/philosophy/pages/dasein.html
http://www.textetc.com/theory/heidegger.html
http://www.nybooks.com/articles/2014/10/09/heidegger-in-black/
https://www.foreignaffairs.com/reviews/review-essay/what-heidegger-was-hiding
Bibliography
Heidegger in the Twenty-First Century - Tziovanis Georgakis, Paul J. Ennis (eds.)
Drew A. Hyland, John Panteleimon Manoussakis (editors) - Heidegger and the Greeks: Interpretive Essays (Studies in Continental Thought)
Martin Heidegger and the Problem of Historical Meaning - A. Jeffrey Barash
Michael Murray (Editor) - Heidegger and modern philosophy