INTRODUCTION

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proper categories to use in explicating the nature of subjectivity. The later Heidegger arguably turns farther away from the Husserlian investigation of the nature of subjectivity to the investigation of the event in which Being discloses itself. W hile a dative of manifestation remains present for the later Heidegger, this subject is no longer the individual Dasein but an intersubjectivity formed and shaped by language and history. Husserls influence on subsequent thinkers beyond those of the Munich and Gttingen Circles is often filtered through the philosophy of Heidegger. In particular, Heideggers concern with both the existential and hermeneutic dimensions of experience plays a greater role in subsequent phenomenologists than it was known by them to play in Husserl himself. The first generation of phenomenologists had access only to H usserls few published works and small bits of his manuscripts. Heidegger himself, we have seen, most likely discussed issues regarding intentionality, subjectivity, emotions, moods, and instincts with H usserl during the 1920s, but these texts in which Husserl wo rked o n these issues were not pub lished until after H usserls death. Similarly, Maurice Merleau-Ponty (19081961) was familiar with the texts that eventually made up Ideas II, texts that Husserl worked on from 1912 to 1928. M erleau-Ponty, however, was probably unfamiliar with the lecture notes for the Thing-lecture of 1907 on the perception of material things in space, a more detailed treatment of some of the themes in Idea s II that interested and influenced him. These kinds of existential and historical themes emerged in Husserls publications only late in his career or posthumously. T h e co n tin u in g p u b licatio n of H us se rls m a nus c rip ts ha ve m a d e the investigation of his own thought more rich and more complex, and they have also com plicated our understanding of the similarities and differences between Husserl and his successors. We can see the hermeneutic and existential influences derived from the work of both Husserl and Heidegger in the philosophical work of thinkers such as Merleau-Ponty, Hans-Georg Gadamer (19002002), Jean-Paul Sartre (19051980), and Paul Ricoeur (19032005). Husserls influence again often filtered through Heidegger is evident more negatively in the work of thinkers such as Emmanuel Levinas (19061995) and Jacques Derrida (1930 2004). Although greatly indebted to the work of Husserl and Heidegger, with both of whom he studied at Freiburg, Levinas rejects what he takes to be Husserls primary focus on theoretical cognition and H eideggers focus on ontology. He espouses instead the view that first philosophy is not ontology but ethics and that ethics must be grounded in a non-Husserlian understanding of our encounter with the Other. Derrida, in a similar manner, rejects what he takes to be Husserlian and Heideggerian commitments to the metaphysics of presence and to related, but problematic, views of identity and truth. Finally, the wo rk of T heo d or Adorno (19031969) also begins in a reaction to