Heidegger's Being and Time must be considered a brilliant and profound work and if not a vast improvement over Husserl then at least a realization of what in Husserl was just reified meta-talk and illusive promise. Being and Time actually shows in a clear, concrete and beautiful way how phenomenology is possible and indeed phenomenology itself is rectified in several essential ways (by recovering the indisputable central importance of being and "existence") and set on solid and clear foundations which in fact are deeply rooted in Hellenic thought.
Being and Time also offers a section which might be described as the proto-topology of the Dasein's Umwelt which certainly echoes some of our previous work.
This work retains great value even if we consider the Dasein considered to be deluded and unenlightened Dasein (the essentially worldly Dasein). Also we can argue that Heidegger misread Hegel and that the Hegel-Heidegger connection might be a rich field of investigation.
Heidegger's approach to language, logic, thought and intellect is deep and illuminating and suggests (besides offering overwhelmingly powerful tools for the strangely non-embarked upon task of destroying analytic philosophy once and for all) some radical developments for our paper on Analyticity, Computability and the A Priori. What does it mean for us to learn something, to learn to do a thing, for instance, to learn to add, to learn to calculate, to learn the rules of game vs. to learn how to play the game? This is the principal question of our paper and Heidegger's method (combined perhaps with the work of Piaget) seems well worth pursuing. When we learn how to do something then when we do a thing, the thing itself becomes far from us having been close when we struggled to learn it. We have at present no clear understanding what it means for us to calculate or to play a game.
Heidegger also offers some interesting insight to our spiritual and anthropological investigations: a shift of focus from early eastern traditions (like Pali Buddhism) to the overwhelming deep luminous source of Hellenic traditions - in which genuine questioning and freedom is found without the shadow of oriental despotism and misguided projected absolutism (which was overcome somewhat in the purely philosophical Mahayana schools and more so in the sublime transformation in Chinese Buddhism grounded in Daoism: if you meet a Buddha on the road, kill him - could not have been easily uttered by an Indian Sage, only a Chinese or a Greek one). A study of the mysteries, Orphism, Greek Drama, the pre-Socratics, the Platonic texts reveals more and more and shameful plagiarism and perversion which Hellenic thought and traditions (and their sources and influences) were subject to by certain later currents of Alexandrian and Mediterranean Hellenistic cultures (specially the so-called "gnostics").
We point out that Heidegger also has some very disappointing and serious anthropological blunders wherein he reveals himself to be a child of his own time blinded by typical German pseudoscientific racism and nationalism. In the Black Notebooks we find anti-universalist anti-humanist Blut und Boden type utterances which are unworthy of a philosopher. But at the same time the correction of these errors is of immense philosophical importance - and it seems it is up to us to engage in this.
There can be no authentic inquiry into being and into man unless the selfsame dignity of every single human being (and indeed animal) is acknowledged without exception (to reject the Dasein of another is to reject one's own Dasein). All human beings are equal before being though evidently not all human beings and cultures at a given time have the same purity and openness to being.
There can be no valid onto-theology without the fundamental doctrine of Apokatastasis. The eventual universal salvation of all beings can be taken as the fundamental ground of the very essence of divinity without which we have nothing but monstruosities and human calculation and construction.
Heidegger's reading of Eckhart suggests that Eckhart is deeply Hellenic and - if we allow some key clarification and rectification so as to leave no doubt about the unconditional adoption of Origen's doctrine of apokatastasis - then Eckhart can indeed by considered an important spiritual guide. Happiness consists in dwelling peacefully in the clearing of Being. Spiritual love means liberation from the limitations of place, time and limited embodiment and instead a measure of intemporality, omnipresence and multidimensional integration, reflection and radiation.
And of course with regards to the philosophical understanding of technology it almost seems that Heidegger was a philosopher that was prophetically born not so much for his own time but for our present time. Heidegger is vastly relevant and important to understand the horrors of the contemporary technocratic dystopia and what is designated by the misnomer artificial intelligence. In fact generative AI, large language models, those electrically animated Frankenstein corpses of adulterated human language and instrumentality are the most perfect embodiment of everything Heidegger wrote about technology.
Another interesting anthropological-spiritual source concerns the Persian and Hermetic traditions understood through Henry Corbin's interesting Heideggerian hermeneutics.
