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  1. Agnes Heller (1991). Is Truth Historical? Thesis Eleven 29 (1):14-32.
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  2. Agnes Heller (1989). Are We Living In A World Of Emotional Impoverishment? Thesis Eleven 22 (1):46-60.
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  3. Agnes Heller (1985). The Discourse Ethics of Habermas: Critique and Appraisal. Thesis Eleven 10 (1):5-17.
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  4. Agnes Heller (1982). The Emotional Division of Labour Between the Sexes: Perspectives on Feminism and Socialism. Thesis Eleven 5 (1):59-71.
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  5.  87
    Agnes Heller (1987). The Human Condition. Thesis Eleven 16 (1):4-21.
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  6.  78
    Agnes Heller (1990). The End of Communism. Thesis Eleven 27 (1):5-19.
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  7. Agnes Heller (1991). Review Articles : The Ironies Beyond Philosophy: On Richard Rorty's Contingency, Irony and Solidarity. Thesis Eleven 28 (1):105-112.
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  8. Agnes Heller (2010). Arriving in Australia. Thesis Eleven 100 (1):16-17.
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  9. Ferenc Fehér & Agnes Heller (1990). From Totalitarian Dictatorship Through "Rechtsstaat" to Democracy Legal-Constitutional Changes in Soviet-Type Societies. Thesis Eleven 26 (1):7-19.
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  10. Agnes Heller (1992). World, Things, Life and Home. Thesis Eleven 33 (1):69-84.
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  11. Agnes Heller (2010). Radical Evil in Modernity: On Genocide, Totalitarian Terror and the Holocaust. Thesis Eleven 101 (1):106-117.
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  12. Agnes Heller & Stefan Auer (2009). An Interview With Agnes Heller. Thesis Eleven 97 (1):99-105.
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  13. Agnes Heller (1986). Reviews: John Burnheim, Is Democracy Possible?(Cambridge: Polity Press, 1985). [REVIEW] Thesis Eleven 14 (1):129-132.
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  14. Ferenc Feher & Agnes Heller (1981). The Fear of Power. A Contribution to the Genesis and Morphology of Eurocommunism. Thesis Eleven 2 (1):127-161.
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  15.  96
    Agnes Heller (2012). Philosophy as a Literary Genre. Thesis Eleven 110 (1):17-26.
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  16.  76
    Agnes Heller (1993). A Theory of Needs Revisited. Thesis Eleven 35 (1):18-35.
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  17.  99
    Agnes Heller (1995). Where Are We at Home? Thesis Eleven 41 (1):1-18.
  18.  85
    Agnes Heller (1980). Is Radical Philosophy Possible? Thesis Eleven 1 (1):19-28.
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  19. Agnes Heller (1990). Death of the Subject. Thesis Eleven 25 (1):22-38.
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  20. Ferenc Feher & Agnes Heller (1981). Equality Reconsidered Postscript (1981) to Forms of Equality. Thesis Eleven 3 (1):23-40.
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  21. Agnes Heller (2003). Five Approaches to the Phenomenon of Shame. Social Research: An International Quarterly 70 (4):1015-1030.
     
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  22. Agnes Heller (2005). The Immortal Comedy: The Comic Phenomenon in Art, Literature, and Life. Lexington Books.
    This book is the first attempt to think philosophically about the comic phenomenon in literature, art, and life. Working across a substantial collection of comic works author Agnes Heller makes seminal observations on the comic in the work of both classical and contemporary figures. Whether she's discussing Shakespeare, Kafka, Rabelais, or the paintings of Brueghel and Daumier Heller's Immortal Comedy makes a characteristic contribution to modern thought across the humanities.
     
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  23.  81
    Agnes Heller (1984). Marx and Modernity. Thesis Eleven 8 (1):44-58.
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  24. Agnes Heller (1988). The Postmodern Political Condition. Polity Press in Association with B. Blackwell.
     
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  25. Agnes Heller (1985). The Basic Question of Moral Philosophy. Philosophy and Social Criticism 11 (1):35-62.
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  26. Agnes Heller (1980). Historicity and Consciouness. Philosophy and Social Criticism 7 (1):1-16.
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  27. Agnes Heller (1984). Everyday Life. Routledge & Kegan Paul.
    CHAPTER 1 The abstract concept of 'everyday life' If individuals are to reproduce society, they must reproduce themselves as individuals. ...
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  28. Agnes Heller (1991). The Role of Interpretation in Modern Ethical Practice. Philosophy and Social Criticism 17 (2):83-101.
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  29. Agnes Heller (1979). The Philosophy of the Late Lukacs. Philosophy and Social Criticism 6 (2):146-163.
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  30. Agnes Heller (1981). Ratinality and Democracy. Philosophy and Social Criticism 8 (3):244-266.
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  31. Agnes Heller & Ferenc Fehér (1991). The Grandeur and Twilight of Radical Universalism. Monograph Collection (Matt - Pseudo).
     
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  32. Agnes Heller (1989). Unknown Masterpiece. Philosophy and Social Criticism 15 (3):205-239.
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  33.  79
    Agnes Heller (2000). The Absolute Stranger: Shakespeare and the Drama of Failed Assimilation. Critical Horizons 1 (1):147-167.
    While Shakespeare's historical and political imagination mainly centres on the traditional character of the stranger or exile, The Merchant of Venice and Othello stand out as dramas about a new figure, the absolute stranger. The absolute stranger belongs to a new situation Shakespeare found in cosmopolitan Venice. Through Shylock and Othello, Shakespeare encounters the drama of the outsider's failed assimilation into cosmopolitan life. For Shakespeare, the figure of the absolute stranger is a representative illusion, and these two plays are dramas (...)
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  34. Agnes Heller (1982). A Theory of History. Monograph Collection (Matt - Pseudo).
     
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  35.  5
    Agnes Heller (2009). A Theory of Feelings. Lexington Books.
    A Theory of Feelings examines the problem of human feelings, widely understood, from phenomenological, analytical, and historical perspectives. It begins with an analysis of drives and affects, and pursues the nature of 'feeling' itself, in all of its variability, through a close study of the distinctive categories of the emotions, emotional dispositions, orientive feelings, and the pasions. The book will be of interest to anyone interested in philosophy, psychology, sociology, and cognitive science.
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  36.  3
    Agnes Heller (1988). General Ethics. B. Blackwell.
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  37.  64
    Agnes Heller (2011). On Evils, Evil, Radical Evil and the Demonic. Critical Horizons 12 (1):15-27.
    This article explores the problem of evil from a post-metaphysical position. Distinguishing between good and evil remains no less a pressing task in a world after the "death of God".
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  38.  87
    Agnes Heller (1987). Hannah Arendt on the "Vita Contemplativa". Philosophy and Social Criticism 12 (4):281-296.
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  39.  79
    Agnes Heller (1987). Can Everyday Life Be Endangered? Philosophy and Social Criticism 13 (4):297-313.
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  40.  9
    Agnes Heller (2002). , or Modernity and Terror. Constellations 9 (1):53-65.
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  41.  11
    Agnes Heller (1990). An Incomplete Answer to Michael Walzer's Remarks. Theory and Society 19 (2):231-233.
  42.  12
    Agnes Heller (1989). From Hermeneutics in Social Science Toward a Hermeneutics of Social Science. Theory and Society 18 (3):291-322.
  43.  46
    Agnes Heller (1975). Towards a Sociology of Knowledge of Everyday Life. Philosophy and Social Criticism 3 (1):7-18.
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  44.  21
    Agnes Heller (1984). Marx, Justice, Freedom: The Libertarian Prophet. Philosophica 33.
  45.  7
    Ferenc Feher & Agnes Heller (1983). Class, Democracy, Modernity. Theory and Society 12 (2):211-244.
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  46.  45
    Agnes Heller (2000). The Complexity of Justice - a Challenge to the 21st Century. Ethical Theory and Moral Practice 3 (3):247-262.
    The author discusses two questions, the relation between liberalism and democracy, and the relation between ethics, morality and law. As to the first question, she argues that neither liberalism nor democracy are merely formal. Roughly spoken, it can be said that liberalism stands for negative liberties, whereas democracy stands for positive ones. She observes a non-contingent tension between the ethos of liberalism (personal freedom) and the ethos of democracy (equality; majority rule). It is the task of morality to maintain and (...)
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  47.  13
    Agnes Heller (2001). The Fake as Joke, Sabotage, Business, and Paradigm: On Sandor Radnoti's the Fake. Graduate Faculty Philosophy Journal 23 (1):181-189.
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  48. Agnes Heller (1979). The Theory of Need in Marx. Science and Society 43 (3):349-355.
     
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  49.  4
    Agnes Heller (2001). Tentative Answer to the Question: Has Civil Society Cultural Memory? Social Research 68.
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  50.  10
    Agnes Heller (2008). The Gods of Greece: Germans and the Greeks. Thesis Eleven 93 (1):52-63.
    The German relationship to the Greeks was central to German self-understanding. It defined German identity culturally through the exclusion of democracy from the idealized image of Greece and through the emphasis on Greek originality that served to devalue the Roman, Latin and Renaissance translations of the Greek heritage. Hostility to the legacy of the Latin spirit, to legal thought and to rationality, reinforced the German rejection of French intellectual and cultural hegemony. These German fictions about the Greeks were closely linked (...)
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