Editing Martin Heidegger (section)

==Early influences==
[[Edmund Husserl]], the founder of [[Phenomenology (philosophy)|phenomenology]], was Heidegger's teacher and a major influence on his thought. While the specific lines of influence remain a matter of scholarly dispute,{{sfn|Gadamer|1994|page=[https://books.google.com/books?id=ASDzLqTaCXsC&lpg=PP1&hl=cs&pg=PA18&redir_esc=y#v=onepage&q&f=false 18]}}{{sfn|Dostal|1993|page=142}}{{sfn|Kisiel|Buren|1994|page=244}} 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.{{sfn|Wheeler|2020|loc=§2.1}}

[[Aristotle]] influenced Heidegger from an early age. This influence was mediated through Catholic [[theology]], [[medieval philosophy]], and [[Franz Brentano]].{{sfn|Krell|1975}}{{sfn|Moran|2000}} 
According to scholar [[Michael Wheeler (philosopher)|Michael Wheeler]], it is by way of a "radical rethinking" of Aristotle's ''[[Metaphysics (Aristotle)|Metaphysics]]'' that Heidegger supplants Husserl's notion of intentionality with his unitary notion of being-in-the-world. According to this reinterpretation, the various modes of being are united in more basic capacity of taking-as or making-present-to.{{sfn|Wheeler|2020|loc=§2.1}}

[[File:Wilhelm Dilthey zZ seiner Verlobung.jpg|thumb|125px|Dilthey, {{Circa|1855}}]]
The works of [[Wilhelm Dilthey]] shaped Heidegger's very early project of developing a "hermeneutics of [[Facticity|factical]] life", and his hermeneutical transformation of phenomenology.{{sfn|Rockmore|2003|pages=477–494}}{{efn|In ''The Genesis of Heidegger's Being and Time'', Theodor Kisiel designates the first version of the project that culminates in ''Being and Time'', "the Dilthey draft".{{sfn|Kisiel|1993|page=313}} }} There is little doubt that Heidegger seized upon Dilthey's concept of hermeneutics.{{sfn|Ormiston|Schrift|1990|pages=32–33}} 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.{{sfn|Nelson|2014|pages=109–28}}

[[Søren Kierkegaard]] contributed much to Heidegger's treatment of the existentialist aspects of his thought located in Division II of ''Being and Time''.{{sfn|Dreyfus|1991|loc=Appendix}} 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.