 In addition, after years of being out of fashion in France, existential motifs have once again become prominent in the work of leading thinkers. Foucault’s embrace of a certain concept of freedom, and his exploration of the “care of the self,” recall debates within existentialism, as does Derrida’s work on religion without God and his reflections on the concepts of death, choice, and responsibility. In very different ways, the books by Cooper (1999) and Alan Schrift (1995) suggest that a re-appraisal of the legacy of existentialism is an important agenda item of contemporary philosophy. There are, in fact, reasons to think that such a re-evaluation is currently underway. Reynolds (2006), for instance, concludes his introduction to existentialism with a consideration of how post-structuralists such as Derrida, Deleuze, and Foucault extend certain reflections found in Sartre, Camus, and Heidegger, while Reynolds (2004) does the same, in more detail, for Derrida and Merleau-Ponty. Several further publications take up the challenge of bringing existential thought into dialogue with items on the contemporary philosophical agenda. Edward Baring (2011) exhumes the historical relation between Derrida and existentialism and finds a kind of “‘Christian’ existentialism” in Derrida’s work prior to 1952, traces of which are discernible in his later thinking. The collection edited by Judaken and Bernasconi (2012) explores the historical context of existentialist writings informed by contemporary critiques of canonization. Feminist thought has led to an explosion of work that re-evaluates the Beauvoir/Sartre relationship and its significance for the origins of existentialism itself, for instance Kruks (1990, 1912), Bergoffen (1997), Arp (2001), Heinämaa (2003), Deutscher (2008) and Simons (2013). In 2011 The Continuum Companion to Existentialism appeared (Joseph, Reynolds, and Woodward 2011), followed by The Cambridge Companion to Existentialism (Crowell 2012a). Articles in both volumes are committed to showing the systematic relevance of existential concepts and approaches for contemporary work in philosophy and other fields. As Kevin Aho remarks, in areas as diverse as cognitive science, psychiatry, health care, and environmental philosophy, “the legacy of existentialism is alive and well” (2014: 140). If existentialism’s very notoriety as a cultural movement may have impeded its serious philosophical reception, it may be that what we have most to learn from existentialism still lies before us.