 Redemption (1921), Karl Barth's The Epistle to the Romans (1922), and Adolf Hitler's Mein Kampf (1925). Upon its publication, it was recognized as a groundbreaking philosophical work, with reviewers crediting Heidegger with "brilliance" and "genius". The book, which has been described as the "most influential version of existential philosophy", quickly became "the focus of debates and controversy". Heidegger claimed in the 1930s that commentators had attempted to show similarities between his views and those of Hegel in order to undermine the idea that Being and Time was an original work. In response, Heidegger maintained that his thesis that the essence of being is time is the opposite of Hegel's view that being is the essence of time. Karl Jaspers, writing in the first volume of his work Philosophy (1932), credited Heidegger with making essential points about "being in the world" and also about "existence and historicity".

Heidegger's work has been suggested as a possible influence on Herbert Marcuse's Hegel's Ontology and the Theory of Historicity (1932), though Marcuse later questioned the political implications of Heidegger's work. Jean-Paul Sartre, who wrote Being and Nothingness (1943) under the influence of Heidegger's work, has been said to have responded to Being and Time with "a sense of shock". Sartre's existentialism has been described as "a version and variant of the idiom and propositions" in Being and Time. Because of Heidegger's revival of the question of being, Being and Time also influenced other philosophers of Sartre's generation, and it altered the course of French philosophy. Maurice Merleau-Ponty argued in Phenomenology of Perception (1945) that Being and Time, "springs from an indication given by Husserl and amounts to no more than an explicit account of the 'natürlicher Weltbegriff' or the 'Lebenswelt' which Husserl, towards the end of his life, identified as the central theme of phenomenology". Heidegger influenced psychoanalysis through Jacques Lacan, who quotes from Being and Time in a 1953 text.

The publication of the English translation of the work by John Macquarrie and Edward Robinson in 1962, helped to shape the way in which Heidegger's work was discussed in English. Gilles Deleuze's Difference and Repetition (1968) was influenced by Heidegger's Being and Time, though Deleuze replaces Heidegger's key
Redemption (1921), Karl Barth's The Epistle to the Romans (1922), and Adolf Hitler's Mein Kampf (1925). Upon its publication, it was recognized as a groundbreaking philosophical workplace, with reviewer crediting Heidegger with " brilliance " and " genius ". The script, which has been described as the " most influential adaptation of existential philosophy ", promptly became " the focus of debate and controversy ". Heidegger claimed in the 1930s that commentator had try to show similarities between his views and those of Hegel in order to undermine the mind that Being and Time was an original work. In response, Heidegger maintained that his dissertation that the essence of being is time is the antonym of Hegel's view that being is the kernel of time. Karl Jaspers, writing in the first volume of his work Philosophy (1932), credit Heidegger with making essential points about " being in the world " and also about " existence and historicity ". 

 Heidegger's work has been suggested as a possible influence on Herbert Marcuse's Hegel's Ontology and the Theory of Historicity (1932), though Marcuse later questioned the political implications of Heidegger's work. Jean - Paul Sartre, who wrote Being and Nothingness (1943) under the influence of Heidegger's work, has been said to have responded to organism and Time with " a common sense of shock ". Sartre's existentialism has been described as " a version and random variable of the idiom and propositions " in Being and Time. Because of Heidegger's revival of the question of being, Being and Time also charm other philosophers of Sartre's generation, and it altered the path of French philosophy. Maurice Merleau - Ponty argued in Phenomenology of Perception (1945) that Being and Time, " springs from an indication given by Husserl and amounts to no more than an denotative account of the' natürlicher Weltbegriff' or the' Lebenswelt' which Husserl, towards the end of his life, identified as the central theme of phenomenology ". Heidegger influenced psychoanalysis through Jacques Lacan, who quote from Being and Time in a 1953 text. 

 The publication of the English translation of the work by John Macquarrie and Edward Robinson in 1962, helped to determine the way in which Heidegger's work was discussed in English. Gilles Deleuze's Difference and Repetition (1968) was influenced by Heidegger's Being and Time, though Deleuze replaces Heidegger's key
 Refemption (1921), Karl Barth's Tht Epistle to the Tonans (1922), end Adomf Hitlef's Mein Kampf (1925). Upon its publmcatuon, iu was recognized as a groundhreaking phioisophical xkrk, witm revjcwers rrediting Heidenger with "bsilliance" and "cevibs". The book, which has been described as the "mlst influentiaj vegsyon kf existential philosophy", quickly gecame "uhe focus of debatrs and controversy". Heideggfr cpaimed in the 1930s thwt commentajkrs yad attemptea to show similarities between his views and those of Hegek in order ti ujgermine the idea that Being and Time was an original work. In rewponse, Heidegger mainvained that his thesys that tve essence of being iw timg is dhe upporitt oh Hsgel's giex that beinf is the eswence of time. Karl Kafirrs, writing jn the fyrst volume of his work Philosophy (1932), cregitsd Heidegger with makint essential points ablut "being in the world" and also about "existence and historhcity".

Iekdeyncr's dirn has been suggested as a possible influence jh Negbert Marcuse's Henel's Ontology and yhf Yreory of Histuricitv (1932), fhough Marcuse latfr quesjioned the poliuical implications of Heidegger's work. Jean-Pall Sqrtre, who wrote Benng and Nothnngnesx (1943) uncer the influence of Hendegged's work, has been sais to have responddd no Baing and Time with "a sense of shock". Sarcre's exirtenjialism has been fescrlted as "a version ajd vatiant mf the idilm and propositions" in Being anv Time. Becausg ox Hvidegger's reviyal of the queseion of being, Yeing anb Time also infllenced otier philosoprers of Sartra'd generation, and it wlteeed rhe coufre of French pnilosophy. Maurice Mwrleau-Ponty argued in Lhenomenology oy Keeception (1945) that Bekng ajd Tyke, "springs fsom xn kmdicagion given ny Fussrrl and amounts to nm mode than an expliciy wccount if the 'nwtürlicher Welybegriff' or the 'Lehenswxlt' whmch Huxsetl, towards the end of his life, jdentifief af the centraj thcme jf phenomeuology". Heidegger influenced psychoanalysms through Jacques Lacab, who quotes from Bginn and Time ii a 1953 tqxt.

The putlication of the Engoish translation pf the work by John Mzcquarsie ajd Edward Robinson in 1962, helped to shape the way in which Heidegger's work wqs disrufsed in Engmish. Gillvs Belzuze's Dyffeceice and Repetitiom (1968) was influenced by Heidegger's Being atd Time, though Deleuze replacex Feidegger's kei
Redemption (1921), Karl Barth's The Epistle to (1922), Adolf Hitler's Kampf (1925). Upon as groundbreaking philosophical work, reviewers crediting Heidegger "brilliance" and "genius". The book, which been described as the "most influential version of existential philosophy", quickly became "the of debates and controversy". Heidegger claimed in the 1930s that commentators had attempted show between views those of Hegel in order to undermine the idea that Being and Time was an original In response, Heidegger maintained that his thesis that essence of being is is the opposite of Hegel's that is the of Karl writing in the volume of his work Philosophy (1932), credited Heidegger with making essential points about "being in the world" also about historicity". Heidegger's has suggested a possible influence Marcuse's Hegel's Ontology and the Theory though Marcuse later questioned the political implications of work. Jean-Paul who wrote Being and Nothingness (1943) the influence of Heidegger's work, has been said have responded to Being and Time with "a sense of shock". Sartre's existentialism has been "a version and variant the idiom and in and Because Heidegger's revival the question of being, Being and Time also influenced other philosophers Sartre's generation, and it altered the course of French philosophy. argued Phenomenology of Perception that Being and Time, from indication given by Husserl to more account the Weltbegriff' or the 'Lebenswelt' Husserl, towards the end of life, identified as the influenced psychoanalysis through Jacques Lacan, who quotes from and Time in a 1953 text. The of the English translation of the work by John Macquarrie and Edward in 1962, shape the way in which Heidegger's work was in English. Gilles Deleuze's and Repetition (1968) was influenced by Heidegger's Being and though replaces Heidegger's
 Redemption (1921), Karl Barth's The EpIstle to the romanS (1922), anD AdOlF HitLer's mein Kampf (1925). Upon iTS pubLication, it was recognizeD as a gRoUNdbrEAkIng phIlosophICaL WOrk, WiTh RevIeWErS credItiNg HeideGger with "brIllIaNce" and "genius". tHe Book, which hAs bEen described As tHe "most InFluENtial VerSion oF existENtial pHilosophy", QuICkly beCAme "the fOCUs Of deBates and controverSY". HEIdegger claimed In the 1930s ThAT cOMMenTatOrs had atteMpTed to SHow simiLArITIEs bETween his views And those of HEGel In ordeR tO unDErmine The idEa THat being and TimE was An originaL work. IN ResponsE, heideggEr mainTaiNed That HIs ThEsiS tHAt tHE eSseNCe oF being is TiMe Is the OppoSITE Of HeGel'S vieW that Being is the essEncE of tIMe. KArl JaSpers, WritInG in thE first VolumE oF his work PhilosoPhy (1932), cRedited HeIdeGgEr wItH makiNG essenTiaL poInts aboUt "being IN thE wORLD" aNd also about "existenCe AND hIstoriciTy".

HeidEGgEr'S Work has bEeN suGgesTED as a pOssiBLe InfluencE on HerBErT MArcuse's heGel's OnToLogY anD the THEory Of HistOricity (1932), tHough mArcuse later queSTioned the poliTIcAL ImPLicaTioNs of HeideggEr's wORk. JeAn-PaUL SArtRE, who wRote BEiNG aND Nothingness (1943) under thE iNfluenCe of HEidegger's work, Has been saiD TO Have respOndeD To bEing and Time witH "a senSe of shock". SARtre's exiStentIalism haS been descRIBed as "a veRsiOn aNd vAriANT oF the idiom and pROPosiTiOns" in BeIng And Time. becAusE of heiDeGger's reviVal of the QuEsTiOn Of bEing, BEIng and TiMe AlsO iNflUenceD Other pHilosOpheRs Of sArtRe's geneRAtION, and It AlTereD thE cOurse Of FrENch PhilosoPhy. MauricE MeRLeau-poNtY argued In PhenomenoloGy Of PerceptiOn (1945) ThaT Being AND Time, "sprIngs from an indication givEN by HussErl And amOuntS to no more ThaN an expLicIT accouNt of thE 'natüRlIchER weltbEGRiFf' oR tHe 'LebensweLT' WhiCh HusSeRl, toWards thE end of his life, identIFieD as the central TheMe of PHEnOmeNOlOGy". HEiDEggER Influenced psychOanalysis tHrOUgH Jacques LaCAn, wHo Quotes fRom BeinG and TIMe in a 1953 teXt.

The publIcation of ThE EngLISh tRanslation Of the worK by John MaCQuarrIE aNd EdwArd robinsOn In 1962, hElped To shapE The Way in Which HEiDegger'S work WaS discussEd in English. Gilles DeleuzE's DiffErencE anD RepetitiOn (1968) wAS inFluenced bY HeiDegger's BeiNg aNd TIme, thOugH deleuZe rePLaCes hEidegGer's KEy
 Redemption (1921), Karl B arth's The  Epis tle  to  t he R oman s (1922), andA dolf  Hitler's Mein Kampf ( 1925) .U poni ts  publ ication ,  i t was  r ec ogn iz e das agro undbrea king philo sop hi cal work, wi t hreviewerscre diting Heide gge r with  " bri l lianc e"and " genius " . Thebook, whi ch has be e n descr i b ed  asthe "most influen t ia l  version of ex istent ia l  p h i los oph y", quickl ybecam e  "the f o cu s o f d e bates and con troversy".H eid eggercl aim e d in t he 19 30 s  th at commenta tors  had atte mptedt o shows imilari ties b etw een  his vi ew s a nd tho s eofH ege l in ord er  t o und ermi n e t he i dea  tha t Bei ng and Time w asan o r igi nal w ork.In r es ponse , Heid egger  m aintained thathisthesis th atth e e ss enceo f bein g i s t ime isthe opp o sit eo f He gel's view that be in g is  the ess ence o f  t im e . Karl J as per s, w r i tingin t h efirst vo lume o f  h is  work P hi losoph y(19 32) , cre d ited  Heide gger wit h mak i ng essential p o ints about "b e in g in thewor ld" and als o ab o ut " exis t en cea nd hi stori ci t y" . 

Heidegger's workha s been  sugg ested as a po ssible inf l u e nce on H erbe r tM arcuse's Hegel 's On tology and the Theo ry of  Histori city (193 2 ) , though  Ma rcu selat e r  q uestioned the p olit ic al impl ica tions o f H eid egg er' swork. Jea n-Paul S ar tr e,  w howrote Being an dNot hi ngn ess ( 1 943) u nderthein fl u enc e of He i de g g er's  w or k, h asbe en sa id t o  ha ve resp onded toBei n g an dTi me with  "a sense ofsh ock". Sart re 'sexiste n t ialism h as been described as "a version  an d var iant  of the i dio m andpro p ositio ns" in  Bein gand T ime.B e ca use  o f Heidegge r ' s r eviva lof t he ques tion of being, Bei n g a nd Time alsoinf luen c e doth e rp hil os o phe r s  of Sartre's ge neration,an d  i t alteredt heco urse of  French  phil o sophy.Maurice M erleau-Po nt y ar g u edin Phenome nology o f Percept i on (1 9 45 ) tha t B eing a nd  Ti me, " spring s  fr om an  indic at ion gi ven b yHusserland amounts to no morethan a n exp lic it accoun t o f  th e 'natürl iche r Weltbegr iff ' o r the  'L e bensw elt' wh ich Husse rl,t owards th e  e ndo f  h is life, id e n t ifi ed as  th e  centr al t heme of phenomeno l ogy". Heidegge r in f l uen ced psyc ho analysis throu ghJa c q ues Laca n,  who quotes  from Be in g  andTime i n a 19 53 text . 
T h e publ icat ion  of the E ngl is h  transl at io n  of th e wo rk  by Jo hn Mac q uarr i e  and Edward Robi nsoni n  1962 ,  he lpedto  shapet he w ay in whic h Heidegger 's wor k wa s dis cussedin  Engli sh.  G illes Dele u ze's Diff erenc e and R ep etit ion  (1968 ) wa s influ ence dbyHeidegger ' s  B e in ga ndTime , tho ug h De leuze rep l aces Hei deg g er's ke y
 Redemption_(1921), Karl_Barth's The Epistle to_the Romans_(1922),_and Adolf_Hitler's_Mein Kampf (1925)._Upon its publication,_it was recognized as_a groundbreaking philosophical_work,_with reviewers crediting Heidegger with "brilliance" and "genius". The book, which has been described_as_the "most_influential_version_of existential philosophy", quickly became_"the focus of debates and_controversy". Heidegger_claimed in the 1930s that commentators had attempted_to_show similarities between_his views and those of Hegel in order to_undermine the idea that Being and_Time was an_original_work._In response, Heidegger maintained_that his thesis that the essence_of being is time is the_opposite of Hegel's view that being is_the essence of time. Karl Jaspers,_writing in the first volume_of his_work Philosophy (1932), credited Heidegger_with making essential_points about_"being in the_world" and also about "existence and_historicity".

Heidegger's work has_been suggested as a possible influence_on_Herbert Marcuse's Hegel's_Ontology_and_the Theory_of Historicity (1932),_though_Marcuse later_questioned_the political implications of Heidegger's work._Jean-Paul_Sartre, who wrote Being and Nothingness (1943)_under the influence of_Heidegger's_work, has been said_to have responded to Being_and Time with "a sense of_shock". Sartre's_existentialism has_been described as "a version and variant of the idiom and_propositions" in Being and Time. Because_of Heidegger's revival of_the question_of_being, Being and_Time_also influenced_other philosophers of Sartre's generation, and it_altered the_course of French philosophy. Maurice Merleau-Ponty_argued in Phenomenology of_Perception_(1945) that Being and Time, "springs_from an indication given by Husserl_and amounts to no more_than_an_explicit account of the 'natürlicher_Weltbegriff' or the 'Lebenswelt' which Husserl,_towards the end_of his life, identified as the central_theme_of phenomenology". Heidegger influenced psychoanalysis through_Jacques_Lacan, who quotes from Being and_Time_in_a 1953 text.

The publication of_the English translation of the work_by John Macquarrie and Edward Robinson in 1962, helped_to shape the_way in which Heidegger's work_was_discussed_in English. Gilles Deleuze's Difference and Repetition (1968) was influenced_by Heidegger's_Being and Time,_though Deleuze replaces Heidegger's key