Heidegger's later works, beginning by 1930 and largely established by the early 1940s, seem to many commentators (e.g. William J. Richardson) at least to reflect a shift of focus, if not indeed a major change in his philosophical outlook, which is known as "the turn" (die Kehre).
One way this has been understood is as a shift from "dwelling" in the world (Wohnen) to a fixation on more superficial activities ("doing"), typified by a "will to power" kind of dominion over the world as a mere object.
This ontological "turn" can be seen as a shift in priority from Being and Time to Time and Being—namely, from dwelling (being) in the world to doing (time) in the world. (
This aspect had a particular influence on architectural theorists in their focus on place and space in thinking about dwelling.
Such is the case with the work of Christian Norberg-Schulz and the philosopher-architect Nader El-Bizri.)
 However, others feel that this is to overstate the difference.
For example, in 2011 Mark Wrathall argued that Heidegger pursued and refined the central notion of unconcealment throughout his life as a philosopher.
Its importance and continuity in his thinking, Wrathall states, shows that he did not have a "turn".
A reviewer of Wrathall's book stated: "An ontology of unconcealment [...] means a description and analysis of the broad contexts in which entities show up as meaningful to us, as well as the conditions under which such contexts, or worlds, emerge and fade."

Heidegger focuses less on the way in which the structures of being are revealed in everyday behavior, and more on the way in which behavior itself depends on a prior "openness to being."
The essence of being human is the maintenance of this openness.
This ‘openness to being' can be seen as a basic ability of humans.
We experience the world of beings as containing things in which we have an interest or concern.
Heidegger contrasts this openness to the "will to power" of the modern human subject, which is one way of forgetting this originary openness.

Heidegger understands the commencement of the history of Western philosophy as a brief period of authentic openness to being, during the time of the pre-Socratics, especially Anaximander, Heraclitus, and Parmenides.
This was followed, according to Heidegger, by a long period increasingly dominated by the forgetting of this initial openness, a period which commences with Plato, and which occurs in different ways throughout Western history.

Two recurring themes of Heidegger's later writings are poetry and technology.
Heidegger sees poetry and technology as two contrasting ways of "revealing."
Poetry reveals being in the way in which, if it is genuine poetry, it commences something new.
Technology, on the other hand, when it gets going, inaugurates the world of the dichotomous subject and object, which modern philosophy commencing with Descartes also reveals.
But with modern technology a new stage of revealing is reached, in which the subject-object distinction is overcome even in the "material" world of technology.
The essence of modern technology is the conversion of the whole universe of beings into an undifferentiated "standing reserve" (Bestand) of energy available for any use to which humans choose to put it.
Heidegger described the essence of modern technology as Gestell, or "enframing."
He does not unequivocally condemn technology: while he acknowledges that modern technology contains grave dangers, Heidegger nevertheless also argues that it may constitute a chance for human beings to enter a new epoch in their relation to being.
Despite this, some commentators have insisted that an agrarian nostalgia permeates his later work.

In a 1950 lecture he formulated the famous saying "Language speaks", later published in the 1959 essays collection Unterwegs zur Sprache, and collected in the 1971 English book Poetry, Language, Thought.

Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Intr
Heidegger's later works, beginning by 1930 and largely established by the early 1940s, seem to many commentators (e.g. William J. Richardson) at least to reflect a shift of focus, if not indeed a major change in his philosophical outlook, which is known as "the turn" (die Kehre). One way this has been understood is as a shift from "dwelling" in the world (Wohnen) to a fixation on more superficial activities ("doing"), typified by a "will to power" kind of dominion over the world as a mere object. This ontological "turn" can be seen as a shift in priority from Being and Time to Time and Being—namely, from dwelling (being) in the world to doing (time) in the world. (This aspect had a particular influence on architectural theorists in their focus on place and space in thinking about dwelling. Such is the case with the work of Christian Norberg-Schulz and the philosopher-architect Nader El-Bizri.)  However, others feel that this is to overstate the difference. For example, in 2011 Mark Wrathall argued that Heidegger pursued and refined the central notion of unconcealment throughout his life as a philosopher. Its importance and continuity in his thinking, Wrathall states, shows that he did not have a "turn". A reviewer of Wrathall's book stated: "An ontology of unconcealment [...] means a description and analysis of the broad contexts in which entities show up as meaningful to us, as well as the conditions under which such contexts, or worlds, emerge and fade."
Heidegger focuses less on the way in which the structures of being are revealed in everyday behavior, and more on the way in which behavior itself depends on a prior "openness to being." The essence of being human is the maintenance of this openness. This ‘openness to being' can be seen as a basic ability of humans. We experience the world of beings as containing things in which we have an interest or concern. Heidegger contrasts this openness to the "will to power" of the modern human subject, which is one way of forgetting this originary openness.
Heidegger understands the commencement of the history of Western philosophy as a brief period of authentic openness to being, during the time of the pre-Socratics, especially Anaximander, Heraclitus, and Parmenides. This was followed, according to Heidegger, by a long period increasingly dominated by the forgetting of this initial openness, a period which commences with Plato, and which occurs in different ways throughout Western history.
Two recurring themes of Heidegger's later writings are poetry and technology. Heidegger sees poetry and technology as two contrasting ways of "revealing." Poetry reveals being in the way in which, if it is genuine poetry, it commences something new. Technology, on the other hand, when it gets going, inaugurates the world of the dichotomous subject and object, which modern philosophy commencing with Descartes also reveals. But with modern technology a new stage of revealing is reached, in which the subject-object distinction is overcome even in the "material" world of technology. The essence of modern technology is the conversion of the whole universe of beings into an undifferentiated "standing reserve" (Bestand) of energy available for any use to which humans choose to put it. Heidegger described the essence of modern technology as Gestell, or "enframing." He does not unequivocally condemn technology: while he acknowledges that modern technology contains grave dangers, Heidegger nevertheless also argues that it may constitute a chance for human beings to enter a new epoch in their relation to being. Despite this, some commentators have insisted that an agrarian nostalgia permeates his later work.
In a 1950 lecture he formulated the famous saying "Language speaks", later published in the 1959 essays collection Unterwegs zur Sprache, and collected in the 1971 English book Poetry, Language, Thought.
Heidegger's later works include Vom Wesen der Wahrheit ("On the Essence of Truth", 1930), Der Ursprung des Kunstwerkes ("The Origin of the Work of Art", 1935), Einführung in die Metaphysik ("Intr
Martin Heidegger