The most recommended Martin Heidegger books

Faye’s book has been extremely controversial, exposing him to sometimes quite nasty attacks by Heidegger apologists. But with respect to the core of what his book is about—the pro-Hitlerite seminars given by Heidegger during the years when he was most closely aligned with the Nazis—it’s an absolutely devastating account. The book is a must-read. Should be read in conjunction with Charles Bambach’s 2003 book, Heidegger’s Roots.

The notion of time appears in many of Levinas's articles and books, but Otherwise than Being offers the most profound view. I was troubled by Bergson's and Heidegger's focus on the time of the individual, and their reduction of collective time to a vulgar, inauthentic, unreal experience. I found an answer to this discomfort in Levinas's view of time as inter-subjective. For him, time is not exterior to the subject (like the traditional view of time) nor tied with the individual, but rather is an experience in-between myself and the Other. Time is created when I am interrupted by the Other. This approach is challenging in the context of Levinas's ethical views as well as raises various questions regarding the relation between Levinas's view and our intuitive understanding of time.

This book contains a magisterial rendering of the mystical poet Angelus Silesius’s verse, “The Rose Is Without Why” as part of a critical analysis of the emergence of the modern idea of “reason.”

This book has never left me since I first encountered it in my doctoral dissertation on Heidegger back in the 1960s. It landed like a bombshell on a young Catholic like me, opening a poetic and mystical sense of life free from the creeds and authoritarianism of religion as well as from the doctrinaire dismissiveness of Enlightenment rationalism.

Written at the end of his career, it encapsulates everything Heidegger was getting at. We must never forget the horrible stain of Heidegger’s National Socialism, which I have analyzed (Demythologizing Heidegger), but there is more to Heidegger than that, and you can find it here.

Heidegger is one of those authors who are tremendously interesting but terribly difficult to understand without a good introduction to his general work and his life.

Safranski's intellectual biography is not necessarily the best introduction for a novice, but it is undoubtedly the reference work for the study of the life and work of a philosopher who is considered (along with Wittgenstein) to be the most influential of the 20th century.

Safranski skilfully navigates the complex landscape of Heidegger's life, from his formative years as a young scholar to his association with the Nazi regime during World War II. The book delves into the intellectual development of Heidegger's existential philosophy, providing an overview of his major works and ideas. 

André Breton, the leader of the surrealist movement, wrote L’Art Magique in his later years, making explicit what was before then only hinted at, namely, the magical origins of art. This is a lavishly illustrated historical survey of art across different cultures and centuries and although the book has a French text and hasn’t been translated, its wonderful selection of images really conveys the surrealist perspective on what makes art magic. The book was first published in 1957 and a second edition in 1991, but was out of print for many years until this new and affordable edition which I would highly recommend.

To this day, Adorno’s pathbreaking Heidegger-critique, The Jargon of Authenticity, remains one of the most insightful and lucid exposés of fascist ideology ever written.

To begin with, Adorno wrote as an insider: as a scholar who had witnessed the implantation and criminality of German fascism firsthand. In Jargon, he used the Heideggerian's notion of “authenticity” as the point of departure for a brilliant semantic and rhetorical unmasking of the way that fascist linguistic habitudes suffuse the discourse of everyday life. After reading Adorno’s critique, it is impossible read Heidegger naïvely: that is, without careful attention to the ideological distortions of his Denkhabitus.

As Adorno deftly shows, Heidegger’s idiolect of “authentic” being-in-the-world masks a deep-seated longing for German geopolitical supremacy.

When I first read Herf’s book during the 1990s, it totally transformed my understanding of National Socialism’s attitude toward technology and modernity.

Prior to its publication, Nazism was commonly perceived as anti-modern and anti-technological: as aspiring toward a vaguely defined pre-modern, martial-communitarian dystopia. Conversely, Herf shows that Nazism concertedly sought to integrate technological modernity within the movement’s militaristic, pan-German ideological framework. Here, the effusive expression employed by Goebbels to describe Nazism’s hypertrophic pro-technological enthusiasms, “steely romanticism,” says it all!

In this respect, Ernst Jünger’s allegorical glorification of totalitarian militarism in The Worker (Der Arbeiter) was paradigmatic. 

The title itself is a consolation to me, and it turns out there really are several strong arguments for why we should be glad we don’t live forever, no matter how appealing that may seem. I found Stark’s whimsical tone throughout the book to be a pleasant departure from the leaden prose of most academic philosophers.

This book didn’t completely convince me that worrying about death is a waste of time, but it did get me part of the way there, and that was and is an enormous comfort to me.

As a student of both sociology and philosophy I was profoundly influenced by the phenomenological tradition of Edmund Husserl, Martin Heidegger, Alfred Schutz, Maurice Merleau-Ponty, and others. One of these inspiring 'others’ was Hans-Georg Gadamer who promoted a radically interpretive or `hermeneutic’ approach to philosophical issues. While his major work is Truth and Method this collection of essays concerns itself with origins and 'beginnings,’ inviting readers to enter a dialogue with some of the key figures and problematics of Greek and thereby of Western European thought and culture. Plato was Gadamer’s great love and Gadamer rejects Heidegger’s reading of the Platonic Dialogues as the first phase of Western metaphysics and commends a reading of Platonic and Aristotelian thought as a spirited rejection of dogmatic thinking and a path toward a dialogical vision of thought and inquiry.

Hans Jonas was born in 1903 in Mönchengladbach, studied philosophy with Martin Heidegger in the 1920s, and after Hitler’s rise to power left Germany for British Mandate Palestine, where he enlisted in the Zionist Haganah militia. During World War II he served in the British Army’s Jewish Brigade and then fought in the 1948 Arab-Jewish war in Palestine. After demobilization, he could not secure a permanent academic position in newly established Israel, and moved to Canada and then to the United States, where in 1955, he accepted a professorship at the New School of Social Research in New York, eventually becoming a prominent philosopher and public intellectual. His beautifully written memoir illuminates the impact of migration and the upheavals of the 20th century on the life of a Jewish intellectual.