it is utter nonsense, in which case it is laughably easy. I am not sure how to judge it, and have read no commentator who even begins to make sense of it". Apart from the charge of obscurantism, other analytic philosophers considered the actual content of Heidegger's work to be either faulty and meaningless, vapid or uninteresting. Positive evaluations include Gilbert Ryle's a critical yet sympathetic review of Being and Time. And a remark attributed to Ludwig Wittgenstein by Friedrich Waismann: "To be sure, I can imagine what Heidegger means by being and anxiety" has been construed by some commentators as sympathetic to Heidegger's philosophical approach. Positive and negative analytic evaluations have been collected in, for example, Michael Murray's Heidegger and Modern Philosophy: Critical Essays (1978). Heidegger's reputation within English-language philosophy has slightly improved in philosophical terms in some part through the efforts of Hubert Dreyfus, Richard Rorty, and a recent generation of analytically oriented phenomenology scholars. Pragmatist Rorty claimed that Heidegger's approach to philosophy in the first half of his career has much in common with that of the latter-day Ludwig Wittgenstein. Nevertheless, Rorty asserted that what Heidegger had constructed in his writings was a myth of being rather than an account of it. Contemporary European reception Although Heidegger is considered by many observers to be one of the most influential philosophers of the 20th century, aspects of his work have been criticised by those who nevertheless acknowledge this influence, such as Hans-Georg Gadamer and Jacques Derrida. Some questions raised about Heidegger's philosophy include the priority of ontology, the status of animals, the nature of the religious, Heidegger's supposed neglect of ethics (Levinas), the body (Maurice Merleau-Ponty), the sexual difference (Luce Irigaray), or space (Peter Sloterdijk). Levinas was deeply influenced by Heidegger, and yet became one of his fiercest critics, contrasting the infinity of the good beyond being with the immanence and totality of ontology. Levinas also condemned Heidegger's involvement with Nazism, stating: "One can forgive many Germans, but there are some Germans it is difficult to forgive. It is difficult to forgive Heidegger." Heidegger's defenders, notably Arendt, see his support for Nazism as arguably a personal " 'error' " (a word which Arendt placed in quotation marks when referring to Heidegger's Nazi-era politics). Defenders think this error was irrelevant to Heidegger's philosophy. Critics such as Levinas, Karl Löwith, and Theodor Adorno claim that Heidegger's support for Nazism revealed