 Many postmodern philosophers find in Heidegger a nostalgia for being they do not share.  They prefer, instead, the sense of cheerful forgetting and playful creativity in Nietzsche's eternal return as a repetition of the different and the new. Some have gone so far as to turn the tables on Heidegger, and to read his ruminations on metaphysics as the repetition of an original metaphysical gesture, the gathering of thought to its “proper” essence and vocation (see Derrida 1989 [1987]). In this gathering, which follows the lineaments of an exclusively Greco-Christian-German tradition, something more original than being is forgotten, and that is the difference and alterity against which, and with which, the tradition composes itself.  Prominent authors associated with postmodernism have noted that the forgotten and excluded “other” of the West, including Heidegger, is figured by the Jew (see Lyotard 1990 [1988], and Lacoue-Labarthe 1990 [1988]). In this way, they are able to distinguish their projects from Heidegger's thinking and to critically account for his involvement with National Socialism and his silence about the Holocaust, albeit in terms that do not address these as personal failings. Those looking for personal condemnations of Heidegger for his actions and his “refusal to accept responsibility” will not find them in postmodernist commentaries. They will, however, find many departures from Heidegger on Nietzsche's philosophical significance (see Derrida 1979 [1978]), and many instances where Nietzsche's ideas are critically activated against Heidegger and his self-presentation.