 Welcome to this lecture series on aspects of western philosophy module 34, we will see the philosophy of Martin Heidegger, arguably the most prominent 20th century thinker. As a philosopher Heidegger is nobody doubts his caliber, he is definitely one of the greatest thinkers in the history of western philosophy. But his political ideologies were controversial, he was a supporter of the national socialist party Nazi and that for that reason alone there was some time that he was not really welcomed in many places and his thoughts were also sort of received with caution. But his philosophy which can be termed as a philosophy of being is extremely significant and important to a student of philosophy, western philosophy and this lecture will actually try to address the following topics, we will see the whole idea of phenomenological hermeneutics because as we would see Heidegger charted his career as a phenomenologist, he worked with Husserl, but then later on he deviated from Husserlian original project of phenomenology to a different kind of interpretation of phenomenology. According to Heidegger, philosophy's prime concern is to address the problem of being and then connection with this he develops a concept of design which is being in the world the being of man and according to him again the western metaphysical tradition the so called great metaphysical tradition of the west was responsible for all the crisis European civilization was encountering that is all because of what he calls the forgetfulness of being or rather western tradition deviating from the problem of being which should have been at the core of its philosophical and other intellectual enterprises. So, with this background let us see his philosophy, but before that a little bit of about Heidegger's life and career, Heidegger was born on September 26th, 1889 and in his early life he was influenced by Franz Brantano the descriptive psychologist. Then later with Husserl's influence he turned attention to mathematics and philosophy and in 1919 became Husserl's assistant and they worked together for quite some time and during this period when he worked with Husserl he was his attention was primarily on phenomenology and he was so faithfully pursuing the original project of phenomenology as it was seen by Husserl back to things themselves. And by 1924 Heidegger became an associate at the university of Marburg where he wrote being and time which is a seminal work which is still considered as a classic and which is according to some philosophers or historians of philosophy the most important philosophical work of 20th century which is of course not really free from any controversy. And Heidegger influenced many thinkers including Herbert Marquess and Jean-Paul Sartre. And as I mentioned earlier his ideology was a bit controversial he associated himself with Hitler's Nazi party and in 1933 Heidegger became the rector of the university of Freiburg he joined the Nazi party and continued his involvement with it till 1945. But he brought with the national socialist party in 1945 but never publicly apologized for his involvement with national socialism many intellectuals in Germany was associated with Nazis with the Nazis later on apologized but Heidegger refused to do so. And after writing his seminal work being and time in 1927 Heidegger later had a turn in his thought which was a very important turning point in this philosophical career. And his later work influenced the developments in hermeneutics and poststructuralism Gadamer, Derrida and Foucault are some prominent thinkers who are influenced by Heidegger and his philosophy and he died in Freiburg on May 26th 1976. This is a brief summary of his life personal as well as professional. Now when we consider Heidegger's intellectual life his relationship with Hosell is extremely significant because as I mentioned earlier he worked with Hosell for quite some time and he initially carried out Hosell's original project of getting back to things themselves. But with being and time his most important work he deviated and started claiming that phenomenology is much older than Hosell and is actually a Greek way of thinking. In fact this is one very peculiar aspect of Heideggerian philosophy Heidegger and even his following Heidegger Gadamer also actually subscribed to this kind of a view where they all see the Greek tradition as the not only the origin of all their all the fundamental ideas of western philosophy. But also it was in the Greek tradition which most of these problems which western philosophy considered as important where initially discussed. So there is some meaning in going back to the tradition and try to understand how these problems were actually conceived by this original Greek thinkers. So both Heidegger and Gadamer actually conducts that kind of a what you call genealogical or rather a kind of historical analysis going back to the tradition and etymologically trying to analyze the terms the concepts and trying to find out its original meaning. But as I mentioned there was a time when Heidegger has deviated from Hosell's project and phenomenology is not mere a study of the intentional structures of consciousness according to Heidegger at this period and it is a fundamental study of the relationship between the design and being. So it is here he introduces the for what he considered is the most important problem in philosophy the problem of being raising the question of being and the question of being is always raised in relation with the being of man design being in the world. So but in spite of this important deviation which Heidegger makes from Hosell's project he had acknowledged Hosell's role in shaping his ideas Hosell has. But on the other hand Hosell has repudiated Heidegger because he was so disappointed he thought that Heidegger would take forward his original project but with his emphasis on the question of being Heidegger deviates and Hosell was visibly unhappy about this and complained that Heidegger has not really understood the real philosophical implications of phenomenology. Now this is a quote from Martin Heidegger's being entire I quote the following investigation would not have been possible if the ground had not been prepared by Edmund Hosell with his logical investigations phenomenology first emerged unquote. So this shows the importance or rather the importance of Hosellian philosophy on Heidegger's thought as conceived and acknowledged by Heidegger himself. We try to compare the two philosophers to the two great thinkers definitely the Hosellian phenomenology emphasizes on transcendental reduction as we have seen in the previous lecture and on the other hand the Gaul of philosophy according to Heidegger was basically a concern with being. And while for Hosell the transcendental subjectivity or pure ego was at the center of all his philosophical enterprises because that is the ultimate objective of phenomenology as conceived by Hosell for Heidegger it is being in the world design the being of man which is at the center all enquiries actually begins with an exploration into this idea. Then Hosell was emphasizing on transcendental phenomenology while Heidegger it is a form of anthropology because the science history that is again very important in Heideggerian project. Now let us see some original statements by these great thinkers this is what Hosell had to say in his idea he says that the wonder of all wonders is the pure ego and the pure consciousness. But on the other hand what Heidegger says in what is metaphysics is man alone of all existing things experiences the wonders of all wonders that there are things in being so if Hosell considered pure ego or transcendental ego as the wonder of all wonders Heidegger says that man alone of all existing things experiences the wonder of all wonders. So it is very important for him Heidegger begin with the being of man which is design and his philosophy surrounds this concept. Now these are the major issues to be discussed when we try to understand Heidegger's philosophy the question of being of course now then in that connection he talks about the forgetfulness of being then the overcoming of this forgetfulness which needs to be carried out by phenomenological enterprises or phenomenological analysis. So according to Heidegger phenomenology actually does this a kind of overcoming of the forgetfulness of being and this can be done with the destruction of the metaphysical tradition of the west and in this connection the enquiry the positive enquiry actually begins with design the being of man. Now let us start with the first issue the problem of being in fact before we actually begin our discussion on Heidegger's philosophy this is what Heidegger says about in general about philosophers or thinkers he says that every gate thinker thinks only one single thought every gate philosopher or every gate thinker will have one single thought and Heidegger's single thought that took him to greatness was the question of being. So let us see this is one poem which Heidegger has written in 1947 I read it out when the early morning light quietly grows above the mountains the world's darkness never reaches to the light of being we are too late for the gods and too early for beings beings poem just begun in man to head towards the star this only to think is to confine yourself to a single thought that one day stands still like a star in the world sky Heidegger so this is a poem which he has written so where he talks about there are two lines which are striking for me one is we are too late for the gods and too early for being then another one is to think is to confine yourself to a single thought that one day stands still like a star in the world sky now let us with this in background let us come to the problem of being as discussed by Heidegger the single thought of this great philosopher the question of being was a single thought Heidegger's lifelong project to answer the question of being and to understand being one must first understand the being of man the design or the being in the world I will explain why this is so but this is very fundamental to Heidegger's philosophical position to understand the being or the concept of being or the question of being one has to actually make an exploration into design which is the being of man design is a kind of being who ask the question of being it is only the design who is capable of asking the question or problematizing this to even ask the question implies that at some level the answer is already understood because being is so primordial and entity according to Heidegger and its hiddenness or its forgetfulness has created all the problems which modern man phases in this world and the phenomenological explorations which Heidegger expects to overcome this forgetfulness now phenomenology and the question of being the study of being is an ontology because it is ontology which studies the problem of being or the concept of being to distinguish being from beings actually this is another very important distinction which Heidegger makes in his philosophy there is a distinction between ontology and epistemology for instance in sciences we deal with epistemology a lot like knowledge about things in this world so epistemology deals with that but what is this thingness the being of things everything has a being so that general being that most abstract concept being what is it the study of that being is not done by epistemology that is done by ontology so in that sense Heidegger in sense ontology is even presupposed in epistemological enterprises so phenomenology is the only method by which we do ontology and phenomenology being has to be uncovered from its forgetfulness with phenomenology and phenomenology lets the phenomena show itself from itself in the very way in which it shows itself from itself this is something which we have seen in the previous lecture as well this quote from Heidegger Heidegger says that phenomenology lets the phenomena show itself from itself in the very way in which it shows itself from itself uncovering being is the task so the fundamental task of phenomenology is this uncovering the uncovering of of being which is which lies in which has been forgotten because of various reasons now Heidegger says the essence of truth is the disclosing of the meaning of that which we call being this is another very interesting quote from Heidegger which be examining this concept of truth in the next lecture because Heidegger has a very peculiar notion of truth truth is conceived as disclosure by Heidegger so here he says that the essence of truth is the disclosing of the meaning of that which we call being so the disclosure happens to man the being of man design that is why design is at the center so there is being there is disclosure of being there is truth only because there is the sign and design to which all these things are disclosed when we try to understand the concept of being etymologically the German zeme corresponds to English to be and either it means either the being of something in the particular its existence that being or its or its essence example for the being of something example design again being in abstract so there are two senses we can understand it being in abstract means either in the sense of that being or of what being for the being in general so we understand being the concept of being in all these senses but Heidegger says is that we cannot specify being as what or that being being for that matter is simply being it is I mean it is not a particular entity a particular entity we say that it has been for example this computer has been but being as such is not a particular entity it is something which is shared by all entities so that is it is not an entity but it is presupposed by all entities the existence of all entities presupposed being the most general feature of everything that is that exist the most universal concept according to Heidegger and a concept indefinable in terms of other concepts because in order to define you need to presuppose it so you cannot define it in terms of other concepts because all other concepts presuppose this concept of being so you cannot define the most primordial concept with the help of other concepts which are derivatives of that a self evident concept mostly taken for granted and the meaning of being is wailed in darkness so this is Heidegger's complaint it is wailed in darkness hence needs to be restated needs to restate the question of the meaning of being and as I mentioned in the beginning of this lecture Heidegger actually proposes a going back to the history of western philosophy to the Greek ancient Greek thinkers and he always considered the ancient Greek thinkers as much superior to other philosophers who followed them particularly the pre-socatic thinkers all these great cosmologists the first generation philosophers the contributions of which we have examined in our one of our previous lectures these thinkers according to Heidegger where most original thinkers and even philosophers like Plato and Aristotle who were considered as the greatest system builders of western philosophy were considered by Heidegger as much inferior to this original thinkers the reason is that all these important philosophical problems out of all important philosophical problems which western metaphysical and philosophical traditions have raised Heidegger considers the problem of being as the most important one and this problem of being was raised for the first time by these Greek philosophers in its most original form. So, Heidegger was proposing that we should try to understand in what sense these original Greek thinkers have understood it and articulated it. So, important for the Greeks define the nature of philosophical enterprises in Greek civilization because that was the that was the primordial concern for all the Greek philosophers hence this problem actually decided it defined the very nature of philosophical enterprise in Greek civilization it covered up, but unfortunately Heidegger says it was covered up by medieval and modern philosophers. Now, he examines how this problem was presented in the Greek philosophical traditions we can see in Parmenides who is one very important pre-Socratic thinkers distinguish being from non-being being is one and non-being is impossible we have already seen his contributions in the in our first or second lecture of this lecture series. So, I am not going to elaborate it here and now the question of being appears in the philosophy of Plato what Plato says is that Plato makes a distinction between two types of being something which is known by rational thought the ideas the forms or essences which is distinguished from beings which are objects of opinion the objects in this world. So, the objects in this world are entities which are beings, but the being the being of this beings that is the essence according to Plato is eternal and imperishable and on the other hand again you have in Aristotle even thought of a special science the first philosophy that studies being in so far as it is being the primordial things are studied by this philosophy the first philosophy also studies the properties of being in its own right and it is different from other sciences. So, that is the reason why it is called first philosophy by Aristotle. Now, let us try to this understand this concept called forgetfulness of being actually there are two types of forgetfulness. One is a kind of hiddenness which I am not going to discuss in detail in this lecture because though Heidegger makes references to both the terms hiddenness and forgetfulness it is the forgetfulness which Heidegger elaborately discusses, but according to him a phenomenological ontology is expected to unravel or rather overcome both the hiddenness as well as the forgetfulness of being. So, what is forgetfulness? So, he says that there is a definite forgetfulness of being by traditional metaphysical approaches. So, that is the reason why I just mentioned that the post Socratic philosophers or rather the pre Socratic philosophers were considered as much superior to philosophers who have come after Socrates Plato and Aristotle who actually developed grand metaphysical traditions in the west and after following them there are many other philosophers who developed metaphysical traditions, but according to Heidegger these traditional metaphysical approaches ultimately contributed to a kind of forgetfulness of being. Metaphysics misunderstood the nature of beings by understanding them as things as that which is simply there as present at hand something which is there in front of me. Say for example, this computer it is an entity the nature of beings by understanding them as things, but the fundamental question of metaphysics or rather philosophical question should have been what is the nature of things, what is the ultimate nature of things, what is the concept of being instead of raising that problem and pursuing an answer to that issue. What metaphysical traditions have done is that they have misunderstood this and they started concentrating on the being of things. So, being is misunderstood for or rather beings or beings the entities in this world where misunderstood as being. So, their focus was more on the entities in this world. So, for example, sciences the natural sciences would not raise the question of being, but rather they are interested in entities and try to understand their properties and nature. The attitude has this attitude of having a gaze on entities instead of on being needs to be overcome and being has to be distinguished from thing in being or what has being or beings. Any object for that matter has a is a thing in being, but the general being needs to be distinguished from this notion of being. Medieval and modern philosophers for instance he actually cites the examples of Descartes and Kant particularly. They have the meaning of being was covered up through their metaphysical enterprises according to Heidegger and they did not recognize the ontological difference between being and thing in being. So, there is a very important very significant ontological difference between these two being and things in being. This is the general forgetfulness of being and this forgetfulness is responsible for the decline of western civilization and crisis of man. So, what is forgetfulness? This is the answer to that question according to Heidegger forgetfulness of being means this that instead of focusing on the problem of being the western metaphysical tradition. They actually spend a lot of time contemplating on things in being. So, they neglected the important philosophical question. They failed to recognize the important ontological difference between being and things in being. To overcome this forgetfulness a phenomenological project has been proposed by Heidegger which is called a phenomenological ontology. It is ontological because it tries to ontologically distinguish being from things in being. It is phenomenological because it tries to capture the most directly given thing the primordial data. Again instead of a contemplation of being a study and technical use and subjugation of things in being is being conducted by the great western civilization. It is seen in all its great intellectual endeavors including natural sciences. Even in natural sciences this happens you know the technical use and subjugation of things in being. So, that is what all these endeavors aim at instead of looking at the problem of being or contemplating at the primordial issue. Metaphysics deals with things in being and the great metaphysical tradition neglects the fundamental ontological difference between being and the thing in being or being with and entities. There is being and there are multiplicity of entities. So, the concern is on the latter not on the former. Again its ontology that deals with the study of being. So, now instead of a metaphysics Heidegger proposes an ontology. It is ontology that deals with the study of being and metaphysics became the study of things in being and metaphysics, sciences and technology take place of ontology. In modern civilization this is what has happened. Metaphysics, science and technology take the place of ontology. Actually ontology would have uncovered the real nature of being, but instead of ontology the other disciplines became important. And their domination in history and culture leads to the forgetfulness and then ultimately to the crisis which western civilization encounters. Now, again modern philosophy had forgotten the question of being according to Heidegger and modern philosophy has become concerned with the ontic or beings. Again modern science also fail to give an account of being because they are also interested in this ontic reality. The beings the entities in this world and phenomenological ontology is expected to recapture the real essence of meaning or the real sense of meaning which is the primordial issue in philosophy and in human life. Phenomenology delineates the structures and explicates the meaning of being. So, the fundamental structures of existence or of reality is the being, the structure of being in one sense we can say and it explicates the meaning of being. It involves an ontological analysis return to the original data of man's experience. So, this return to the original data of man's experience actually initiates or actually makes phenomenological ontology carried out by Heidegger study on design, study on design a kind of hermeneutic of design which we will see in detail in the next lecture. So, here is it phenomenological ontology it has got two aspects first one is it reveals the essential structures of being and the second aspect to whom they are revealed to whom the essential structures of being are revealed that is to design. So, on the one hand the essential structures of being on the other hand the kind of existential analytic of design, design itself or the being of man itself becomes an object of enquiry. Let us see this distinction between being and entities. Let us take the example when I listen to music or read a book for instance or perceive an object I relate myself to this respective things you know when I read a book to the book music to music perceive an object say chair in front of me the chair and something to which I comport myself in all such instances this is what happens I comport myself to some object something the music or the object I perceive etcetera and I comport myself to them as something that is as in as an entity. So, that is an entity and what is it what it is for something to be. So, there is a distinction here what it is for something to be is not itself an entity that is being that is the question of being the being of entities itself is not an entity. So, any form of comportment I have just mentioned it to anything presupposes an understanding of being. So, that is the primordial presupposition without which you cannot understand you cannot approach you cannot comport yourself to anything without an understanding of being there cannot be a comport to entities or as entities entities as entities. So, without an understanding of being that is presupposed and before we raise the question of being we have already we must be having an understanding of being. So, that is again presupposed being is neither an entity nor a class of entities it is not that all the entities put together is being it is again in that sense not even the most general or universal concept. So, now we will try to understand the meaning of being understanding of being belongs to the very being of the activity which we ourselves are. I repeat understanding of being belongs to the being of the entity which we ourselves are. Heidegger is definitely a very difficult thinker very complex language he uses. So, here again you know it is it looks very metaphysical though he is proposing a kind of a destruction of metaphysical tradition he says that understanding of being belongs to the being of the entity which we ourselves are which is design which is the being of man. How far it is possible to study being in the independence of things in being that is the question how can you separate the things in being from the question of being by analyzing the specific thing in being the human being or the design it is here Heidegger brings in the concept of design and one zone the being of man is being analyzed how things are given to the being of man that becomes the subject matter of enquiry. So, in that sense it is it is not a kind of epistemological analysis. So, that is why it is said it is primordial ontology. So, here is a quote from Heidegger which would describe Heidegger's project phenomenological project I quote only by strict adherence to this phenomenological formula to the data themselves are we able to preclude all abstract constructions and formulations accidental findings acceptance of only apparently demonstrated concepts and adoption of pseudo questions which often present themselves as real problems. Again from being and time another quote I quote if the question of being to have its own history made transparent then this hardened tradition must be loosened up and the concealments which it has brought about must be dissolved. We understand this task as one in which by taking the question of being as our clue we are to destroy the traditional content of ancient ontology until we arrive at those primordial experiences in which we achieved our first ways of determining the nature of being the ways which have guided us our sense. So, this the last sentence here those primordial experiences in which we achieved our first ways of determining the nature of being. So, the phenomenological exercise is aiming at capturing these primordial experiences according to Heidegger. So, the phenomenological project thus involves the destruction or dismantling of a tradition of the tradition of history of philosophy which actually has resulted in the kind of forgetfulness of being which actually covered up the real problem from us by raising questions which are not really important. Recover the original existential ways of conceiving of phenomenon of human existence and go back to the Greek roots. So, one has to go back to the Greek roots, bracket the Kantian and Cartesian elements from your ways of thinking. So, this is what is known as the destruction of metaphysical tradition in Heidegger's philosophy involves in analysis of traditional metaphysics on the one hand traditional ways of asking questions have to be discarded because traditional ways of asking question presupposes all these ways actually presuppose certain assumptions certain assumptions which are related to our day to day life our day to day concerns. These traditional ways of asking questions have to be discarded a total reconstruction is required and this involves a radicalization of ontology. So, this is what ultimately he comes to he takes us to a kind of ontology and he proposes a kind of radicalization of ontology where philosophy has to acquire a destruction or dismantling of the tradition. So, what is destruction of tradition going back to the origins. So, destruction means one has to go back to the origins this is what I have mentioned I have just now I mentioned about the primordial experiences. Now, what is it by going back to the tradition you gain by going back to the tradition you gain an access to the context in which these questions were initially raised by these original thinkers without any influence of what later has become metaphysics without any influence of other metaphysical concepts or anything original fresh how these questions were raised for the first time real issues are concealed by tradition and traditional content of ancient ontology has to be destroyed until we arrive at primordial experiences in which we achieved our first ways of determining the nature of being. So, this also prompts us to go back to the Greek roots. So, this is what Heidegger says in being and time. Now, this involves a radical rejection of metaphysics metaphysics approaches the question of being in essentially wrong ways and it has misunderstood the nature of beings by understanding them as things by reducing their status. The real problem is the problem of being the nature of being, but instead of concentrating on this problem the substantial philosophical problem metaphysical tradition as always concentrated on things it simply describes things as they are the approach of metaphysics is not pure, but is based on certain assumptions. So, it involves a rejection of metaphysics metaphysical understanding is affected by the way we are drawn down into everyday existence. I have already mentioned this metaphysics itself is the result of our some of our day to day concerns some of our day to day life concerns. So, everyday set of assumptions about reality dominates here and it is misconceiving them as present at hand. So, this is what happens in metaphysics misconception of you know this real problem as present at hand and explore the question of human existence understand it in its own terms. So, this is what one has to do a phenomenology should do explore the question of human existence understand it in its own terms. So, the method is called the method of fundamental ontology which needs to be developed since the phenomena of existence requires interpretation it must be phenomenological hermeneutics. And it is in this context the meaning of being is explored where the etymology and grammar of the word zine the sense or final end of being is being contemplated. So, these are very important aspects of Heidegger's philosophy the sense or final end of being what is it that destination of being he talks about the destination of being. And the final end is that which makes a thing intelligible. So, anything which makes itself intelligible to us to design is the final goal of that thing. So, what is it the final goal of being what is the final destination of being. So, understanding being involves an understanding of the sense of being which is nothing, but the final destination of being and the final destination of being or the sense of anything is that which makes that thing intelligible to design. So, an enquiry of design becomes inevitable in this context. So, this is the importance of man this is the importance of the being of man it is the being of man which raises question of being the destination of being to be found in the being of man. He goes against the accepted epistemological practices which distinguishes the subject from object. Here he proposes actually what we would be discussing in the next lecture a conception of truth which consists in disclosure and concealment alitia truth is disclosure. So, the sense of something as the previous slide says the sense of something is that which makes that thing intelligible to us. So, here the destination of being which is a sense of being is to be found in the being of man. So, this needs to be found in design with an analysis of design only human existence can be with or without meaning because meaning is brought to the world by human existence. It is design which brings meaning to this world. So, it is design to which everything is revealed everything is uncovered everything is disclosed everything is what you call unconcealment happens to the design being has meaning only in so far as it has import for a human being or design. So, it is imported by design it is being intended by design. So, in that sense it is phenomenological the original intention of design is being explored by Heidegger's phenomenology in order to capture the real sense of being. An existential analytic of design is conducted here or is proposed here the structure of beings are the structures of being are revealed through the structures of human existence. So, this in summary is Heidegger's method we will see the details in the next lecture the first one is Heidegger's method is phenomenological number 1 it is ontological number 2 number 3 it is existential and number 4 it is hermeneutical it is phenomenological because as it looks for the directly given that which is directly given the sense of being as it is directly given to design. So, that is the destination of being the question of being or the problem of being can be resolved only by examining it only with a phenomenological analysis of design because the sense of being is given to the sign it is uncovered it is it comes as a disclosure to the sign. So, it is phenomenological in that sense because it tries to capture the directly given it is ontological because it distinguishes the ontology of being from the realm of things being from entities things in being that is very fundamental for Heidegger's project. Hence it is ontological it is existential because as it explores the existential structure of the of man of the sign the existential structure of the sign and it is hermeneutical as it involves interpretation because it is something which is revealed something which is unconcealed to the being of man and in that sense it is understanding involves interpretation because this unconcealment in different context is different in nature. It depends on the context in which the unconcealment happens it also depends on the history of the design. So, in that sense it is interpretative. So, it is phenomenological ontological existential and hermeneutical. Now, we will conclude our lecture here on this problem the problem of being. So, the most important points which we have noted is that Heidegger number one Heidegger is trying to raise restate the problem of being by claiming that that is the most important philosophical problem the primordial philosophical problem. Number two he says that there is a forgetfulness of being due to several factors. He lists the factors which have ultimately led to this forgetfulness and he says that he accuses the western metaphysical tradition for making this for resulting in this forgetfulness. Number three he proposes an overcoming of this forgetfulness by employing a method. The method is a phenomenological method which looks for the directly given a senses. The sense of being as it is directly given by exploring that by capturing that sense of being as it is directly given we can recapture it we can we can actually go back to things in themselves. Number four this sense of being is given to the being of man to the sign. So, his philosophy involves an existential analysis of the sign. So, it is called what is it an existential analytic of the sign. So, in that sense Heidegger's philosophy is extremely important existential philosophers like Jean Paul Sartre and many others whom we are going to discuss in this lecture series were tremendously influenced by Heidegger's method. Of course, Heidegger complains that they have misunderstood him and misinterpreted him, but misread him grossly, but at the same time his influence cannot be overruled cannot be overlooked. Then he has also influenced the hermeneutic tradition particularly Gadamer's philosophical hermeneutics which involves a kind of linguistic turn in the hermeneutic tradition. Then it also encouraged many developments in post structuralism, deconstruction and even postmodernism. So, we have been discussing the contributions of a very important thinker arguably the most important thinker of tinted century and the next lecture also we will dedicate to examining his contributions particularly pertaining to issues like disclosure and truth. We will wind up this lecture here. Thank you.