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  1. Werner Marx (forthcoming). Heidegger's New Conception of Philosophy: The Second Phase of" Existentialism". Social Research.
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  2. Werner Marx (1998). Śmierć i język. Principia 20.
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  3. Werner Marx (1992). Towards a Phenomenological Ethics: Ethos and the Life-World. State University of New York Press.
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  4. Detlev Langenegger, Gesamtdeutungen Moderner Technik, Große Themen Martin Heideggers, Werner Marx & Die Phänomenologie Edmund Husserls (1990). Literaturberichte und kritik. Hegel-Studien 25:139.
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  5. Werner Marx (1987). Is There a Measure on Earth?: Foundations for a Nonmetaphysical Ethics. University of Chicago Press.
    The search for an ethics rooted in human experience is the crux of this deeply compassionate work, here translated from the 1983 German edition. Distinguished philosopher Werner Marx provides a close reading, critique, and Weiterdenken , or "further thinking," of Martin Heidegger's later work on death, language, and poetry, which has often been dismissed as both obscure and obscurantist. In it Marx seeks, and perhaps finds, both a measure for distinguishing between good and evil and a motive for preferring the (...)
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  6. Werner Marx (1986). Ethos und Sozialität. Man and World 19 (1):3-19.
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  7. Werner Marx (1985). Ethos and Mortality. Dialectica 39 (4):329-338.
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  8. Werner Marx (1985). Reflections on a Non-Metaphysical Ethics. Graduate Faculty Philosophy Journal 10 (2):29-42.
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  9. Werner Marx (1980). Die Sterblichen. Man and World 13 (3-4):403-421.
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  10. Werner Marx (1979). Dialectic and the Role of the Phenomenologist. The Owl of Minerva 11 (2):1-4.
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  11. Werner Marx (1977). In Remembrance of Martin Heidegger. Man and World 10 (1):3-5.
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  12. Werner Marx (1977). Introduction to Aristotle's Theory of Being as Being. Nijhoff.
  13. Werner Marx (1977). Thought and Issue in Heidegger. Research in Phenomenology 7 (1):12-30.
  14. Werner Marx (1976). Habermas' Philosophical Conception of History. Philosophy and Social Criticism 3 (4):335-347.
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  15. Werner Marx (1975/1988). Hegel's Phenomenology of Spirit: A Commentary Based on the Preface and Introduction. University of Chicago Press.
    Hegel's classic Phenomenology of Spirit is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the Phenomenology to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the Phenomenology . Marx considers (...)
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  16. Werner Marx (1975). Hegel's Phenomenology of Spirit, its Point and Purpose. New York,Harper & Row.
     
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  17. Werner Marx (1974). Grundbegriffe der Geschichtsauffassung bei Schelling und Habermas. Philosophisches Jahrbuch 81:50-76.
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  18. Werner Marx (1974). Hegels Idee Einer Phänomenologie des Geistes. The Owl of Minerva 6 (2):2-5.
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  19. Werner Marx (1972). The Life-World and Gurwitsch's" Orders of Existence.". In Aron Gurwitsch & Lester E. Embree (eds.), Life-World and Consciousness. Evanston, Ill.,Northwestern University Press. 445--446.
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  20. Werner Marx (1971). Heidegger and the Tradition. Evanston [Ill.]Northwestern University Press.
    Introduction The question raised of old, says Aristotle, the question that is raised today, that will be raised in all eternity and will ever baffle us, ...
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  21. Werner Marx (1971). Reason and World. The Hague,Nijhoff.
     
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  22. Werner Marx (1970). The Life-World and the Particular Sub-Worlds. In Alfred Schutz & Maurice Alexander Natanson (eds.), Phenomenology and Social Reality. The Hague,Nijhoff. 62--72.
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  23. Maurice Natanson, Werner Marx, Johannes Witt-Hansen & Konstantin Kolenda (1968). Book Reveiw. Man and World 1 (1):137-156.
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  24. Gabriele Taylor & Werner Marx (1963). Heidegger Und Die Tradition. Philosophical Quarterly 13 (52):271.
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  25. Werner Marx (1954). The Meaning of Aristotle's "Ontology.". The Hague, M. Nijhoff.
    Werner Marx. ality is accessible to him. Therefore, instead of looking for the ' ultimate causes and principles of being as such', he must confine himself to finding the principles and causes of substantiality. If then this is ousia (that which is ...
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