Results for 'Agnes Heller as Autobiographer'

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  1. Agnes Heller as Autobiographer.Preben Kaarsholm - 2009 - In Katie Terezakis (ed.), Engaging Agnes Heller: A Critical Companion. Lexington Books.
     
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  2. History and a Myriad of Contexts.Agnes Heller as Autobiographer - 2009 - In Katie Terezakis (ed.), Engaging Agnes Heller: A Critical Companion. Lexington Books.
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    Engaging Agnes Heller: A Critical Companion.Katie Terezakis (ed.) - 2009 - Lexington Books.
    This collection examines the life and thought of Agnes Heller, who rose to international acclaim as a Marxist dissident in Eastern Europe.
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  4.  19
    On Ágnes Heller’s Aesthetic Dimension: From ‘Marxist Renaissance’ to ‘Post-Marxist’ Paradigm.F. Qilin - 2014 - Thesis Eleven 125 (1):105-123.
    From the point of view of reflected postmodernity, Ágnes Heller constructs her own discourse of aesthetics on the basis of György Lukács’s contribution. She locates aesthetics in her social philosophy, philosophy of history, and ethics, transforming aesthetics from a ‘Marxist Renaissance’ to a ‘post-Marxist’ position, and points out that the paradoxes of modern culture can be avoided by a personality that is autonomous and moral in action. The notion of the beautiful character in everyday life is a symbol of (...)
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  5.  36
    Agnes Heller's Ecce Homo: A Neomodern Vision of Moral Anthropology.Marios Constantinou - 1999 - Thesis Eleven 59 (1):29-52.
    By dovetailing the classical concepts of virtue, beauty, harmony and happiness with the cardinal values of modern imagination, life and freedom, Agnes Heller galvanizes modernity's anthropological reflexivity and hints at the prospect of a classicism pertinent to the present. Beyond nostalgia for an ancient past or apology for a contemporary present, her moral anthropology is approached via a dialectical elucidation of aspects of epicurean theory attuned to modernity's complexity. Under the contemporary condition of waning postmodern challenges, escalating confusion (...)
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  6. To Agnes Heller: An Open Letter on Philosophy and the Real Problem of Woman.Katie Terezakis - 2009 - In Engaging Agnes Heller: A Critical Companion. Lexington Books. pp. 123.
    This "open letter" examines Agnes Heller's seemingly ambivilent position on feminism, as well as her pedegogy, her reading of Plato, her "ethics of personality," and her positions on critique and on "everyday life.".
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  7. Agnes Heller: A Moralist in the Vortex of History.John E. Grumley - 2005 - Pluto Press.
    Agnes Heller is one of the leading thinkers to come out of the tradition of critical theory. Her awesome intellectual range and output includes ethics, philosophical anthropology, political philosophy and a theory of modernity and its culture. Hungarian by birth, she was one of the best known dissident Marxists in central Europe in the 1960's and 1970's. Since her forced immigration she has held visiting lectureships all over the world and has been the Hannah Arendt Professor of Philosophy (...)
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  8.  16
    Ágnes Heller and the Secret of Goodness.Ornella Crotti - 2014 - Thesis Eleven 125 (1):124-131.
    The paper aims to investigate the meaning of historicity in the light of Ágnes Heller’s interpretation of history as ‘being-in-common’. By touching on the problem of the modern world’s axiological pluralism, the issue of the legitimation of moral theories and the dilemma of morals, the paper analyses Heller’s conception of human goodness as an incontrovertible, inexplicable and mysterious ‘fact’ that is able to illuminate the path of human life and determine the opening of the individual onto the world (...)
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  9.  51
    Agnes Heller: Politics and Philosophy.Ángel Rivero - 1999 - Thesis Eleven 59 (1):17-28.
    The article tracks the development of Agnes Heller”s political philosophy as it evolves through the Marxism and reform communism of her years as a dissent Hungarian intellectual, followed by the period of her encounters with the Western Left and with the currents of postmodern liberalism.
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  10.  7
    Agnes Heller’s Late Lectures: Method, Scope and Contemporaneity.John Grumley - 2020 - Critical Horizons 21 (4):378-384.
    ABSTRACT In this paper I take a closer look at Agnes Heller’s late public lectures and her theoretical methods, scope and their contemporaneity. My relationship to Agnes Heller was a thirty-five year long friendship. She was one of my early mentors. Into her nineties, Agnes was characterized by great vitality, all-consuming interests, from all domains of higher culture to the everyday and current politics. I also meet her periodically during that time in Sydney, Budapest and (...)
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  11. Freedom and Dissatisfaction in the Works of Agnes Heller: With and Against Marx.Lucy Jane Ward - 2016 - Lexington Books.
    In this book, Lucy Jane Ward argues that although contemporary scholarship tends to divide Agnes Heller's work chronologically in terms of her “Marxist” and subsequent “post-Marxist” periods, a closer reading reveals her work as a continuing engagement both with and against Marx's idea of the human being rich in need.
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  12. Aesthetics and Modernity: Essays by Agnes Heller.John Rundell (ed.) - 2010 - Lexington Books.
    Aesthetics and Modernity brings together Agnes Heller's most recent essays on aesthetic genres such as painting, music, literature and comedy, aesthetic reception and embodiment in the context of the continuing pitfalls of modernity. The essays also throw light on Heller's theories of values, emotions and feelings, embodiment, and modernity. Those with an interest in philosophy, critical theory, aesthetics, and social theory will find this collection illuminating, and an essential addition to any philosophy bookshelf.
     
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  13.  24
    Questions Considering the 'Normative Skepticism' of Agnes Heller.Jonathan Pickle - 2014 - Thesis Eleven 125 (1):87-104.
    This paper situates the critical attitude undergirding Ágnes Heller’s theory of modernity by elucidating her conceptualization of its ‘undialectical dialectics’ relative to the dialectical philosophies of Kant and Hegel. For Heller, the methodological commitments orienting a philosopher’s decision on how to conceptualize the dynamics of modernity are not merely theoretical but also ethico-practical, for they attempt to overcome the duality of life and spirit in the singular personality. For the denizens of contemporary modernity – who recognize contingency inhering (...)
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  14.  5
    The Revival of Romantic Anti-Capitalism on the Right: A Synopsis Informed by Agnes Heller’s Philosophy.Katie Terezakis - 2020 - Critical Horizons 21 (4):291-302.
    ABSTRACT I link the fundamentalist zeal of Trumpism to its romantic anti-capitalist ideology, and I argue that Trumpism and its European counterparts have appropriated the imaginative plot of romantic anti-capitalism from its place in the Leftist lexicon. The creed-makers of Trumpism now announce that the machinery of capital, which was supposed to belong to the common person, is managed by career politicians and over-educated apologists on behalf of a class that will do anything to keep others from its ranks. I (...)
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  15. Philosophy as a Literary Genre.Agnes Heller - 2012 - Thesis Eleven 110 (1):17-26.
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  16.  27
    Heller’s Either/Or: Continuing a Recent Debate Between Ágnes Heller and Richard J. Bernstein.Marcia Morgan - 2014 - Thesis Eleven 125 (1):49-65.
    The question ‘How does a person make an ethical decision?’ becomes all the more compelling and problematic when trying to behave ethically during, as A ́ gnes Heller puts it, ‘the total breakdown of ‘‘normal’’ ethical worlds’. In her philosophical work Heller pieces together a moral compass internal to individual subjectivity to employ during such times. Kierkegaard’s model of existential choice has played a formative role in Heller’s solution to the problem. In my article I describe (...)’s Kierkegaardian framework of choosing oneself as an ethical being and consider a recent critique of Heller’s Kierke- gaardian ethics of personality by Richard J. Bernstein, continuing the substantively pro- ductive tension between the irrational and rational forces that determine our ethical actions. In the process, I show common ground between Bernstein and Heller through an appropriation of Arendtian judgment. I turn to Heller’s most recent work in The Concept of the Beautiful in order to make this common ground tangible. (shrink)
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  17.  21
    A Short History of My Philosophy.Agnes Heller - 2010 - Lexington Books.
    A Short History of My Philosophy is an autobiographic account of Agnes Heller's intellectual and academic career. It traces the development of ideas and gives a thorough account of some of Agnes Heller's most influential works.
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  18.  2
    The Time is Out of Joint: Shakespeare as Philosopher of History.Agnes Heller - 2002 - Rowman & Littlefield.
    The Time Is Out of Joint presents an examination of Shakespeare's distinctly modern confrontation with time and temporality, the difference between the truth of the fact, that of theory, and that of interpretation and revelatory truth, and finds that Shakespeare anticipated post-metaphysical philosophy and its central concerns at a time when modern metaphysics had not yet reached it speak. Visit our website for sample chapters!
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  19. Everyday Life.Agnes Heller - 1984 - 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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  20.  19
    György Márkus’s Concept of High Culture.Ágnes Heller - 2015 - Thesis Eleven 126 (1):88-99.
    In the first part of this essay I sum up the theoretical genesis and foundations of Márkus’s theory of culture as a theory of modernity. Central to the high culture of modernity, defined in terms of the future-oriented creation of the new, is the structure of authorship, work, and reception that pertains across the sciences, philosophy, the humanities, and the arts. In the second part I question the scope of the concept in relation to the arts and philosophy in the (...)
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  21.  17
    My Best Friend: For Gyorgy Markus.Ágnes Heller - 2015 - Thesis Eleven 126 (1):123-127.
    In the first part of this essay I sum up the theoretical genesis and foundations of Márkus’s theory of culture as a theory of modernity. Central to the high culture of modernity, defined in terms of the future-oriented creation of the new, is the structure of authorship, work, and reception that pertains across the sciences, philosophy, the humanities, and the arts. In the second part I question the scope of the concept in relation to the arts and philosophy in the (...)
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  22.  51
    The Three Logics of Modernity and the Double Bind of the Modern Imagination.Agnes Heller - 2005 - Thesis Eleven 81 (1):63-79.
    This article distinguishes between two constituents of modernity which together stand for the essence of modernity. It also distinguishes between three logics or tendencies in modernity. In pursuit of these aims it concentrates on a single issue, arguing that one cannot understand modernity, particularly not its heterogeneous character, from the viewpoint of the technological imagination (the Heideggerian Gestell) alone. The article interprets modernity as a world that draws on two sources of imagination: the technological and the historical. Most of this (...)
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  23.  6
    On the Political Aspects of Agnes Heller’s Ethical Thinking.Vlastimil Hála - 2020 - Human Affairs 30 (1):60-71.
    The author describes Heller’s concept of ethics as a “quasi-sphere” intersecting with various fields relating to human relationships. Special attention is paid to the axiological aspects of her concept of ethics and the relationship between virtues and responsibility. The author also seeks to show how Heller integrated a traditional philosophical question—the relationship between “is” and “ought to be”—into her concept of “radical philosophy” at an earlier stage in the development of her philosophy. She initially considered the relationship between (...)
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  24.  10
    Freedom, Equality and Fraternity in Kant’s Critique of Judgement.Agnes Heller - 2018 - Critical Horizons 19 (3):187-197.
    ABSTRACTAt least during his critical period, all of Kant’s philosophical works have a secret political dimension. Among other things, following the analysis of Hannah Arendt, the Critique of Judgment – paragraph 40 in particular – became a main text of political philosophy. In looking at the Critique of Judgement from a political perspective, I shall refer not to paragraph 40 but to the Kantian discussion of pure aesthetic judgement. In my opinion, one can understand Kant’s remarks on aesthetic judgement, and (...)
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  25. The Absolute Stranger: Shakespeare and the Drama of Failed Assimilation.Agnes Heller - 2000 - 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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  26.  24
    Preliminary Adieu for Jacques Derrida.Agnes Heller - 2005 - Graduate Faculty Philosophy Journal 26 (1):191-197.
    It is no longer worth dying. There is no Jacques Derrida to offer a magnificent portrait of the philosophy and personality of the recently deceased. As the last surviving member of his great generation, he practiced this duty of love, devotion and justice during the last decades. No one could do this service for him. All that can be offered is a prosaic adieu.
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  27.  36
    The Contemporary Historical Novel.Agnes Heller - 2011 - Thesis Eleven 106 (1):88-97.
    Although contemporary historical novels share a number of features with the traditional historical novel, as analysed by Lukács (1981), they display a fundamental change in the perception of history, evident in the disappearance of the omniscient narrator, in their choice of significant and representative figures, and scepticism regarding teleology of history or the world-historical role of war and violence. On the one hand, history has become a riddle, and this is reflected in the preference for the form of the detective (...)
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  28. Marx 'Es a Modernit'as.Ferenc Fehâer & Agnes Heller - 2002
     
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  29.  25
    The Fake as Joke, Sabotage, Business, and Paradigm: On Sandor Radnoti’s The Fake.Agnes Heller - 2001 - Graduate Faculty Philosophy Journal 23 (1):181-189.
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  30.  29
    The Fake as Joke, Sabotage, Business, and Paradigm: On Sandor Radnoti’s The Fake. [REVIEW]Agnes Heller - 2001 - Graduate Faculty Philosophy Journal 23 (1):181-189.
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  31.  9
    The Papers of B as the Modern Answer to Both Aristotle and Kant.Agnes Heller - 2008 - Kierkegaard Studies Yearbook 2008 (1):1-13.
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  32.  52
    The Three Logics of Modernity and the Double-Bind of Imagination.Agnes Heller - 1999 - Graduate Faculty Philosophy Journal 21 (2):177-193.
    I will begin by distinguishing between three logics or tendencies in modernity: the logic of technology, the logic of the functional allocation of social positions, and the logic of political power. This conception of three logics or developmental tendencies suggests that the modern world is heterogeneous. Each logic, as it exists potentially, contains within it more than one option. The development itself excludes certain options either forever, or merely for the present. If there were one logic, fewer and fewer potentialities (...)
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  33.  55
    The Complexity of Justice - a Challenge to the 21st Century.Agnes Heller - 2000 - 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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  34.  29
    Parmenides and the Battle of Stalingrad.Agnes Heller - 1997 - Graduate Faculty Philosophy Journal 19 (2-1):247-262.
    For the winter semester of 1942-1943, Heidegger announced a lecture course at the University of Freiburg on Parmenides and Heraclitus. In Heidegger’s collected works, volume 54, the lecture course was published under the title Parmenides, since Heidegger never actually discussed Heraclitus in the course. I may add that he barely discussed Parmenides either. The lecture course proceeds in circles. The lecturer seems to introduce new themes again and again, quickly digressing from each, only to return to some, but not all, (...)
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  35. Heller and Habermas in Dialogue: Intersubjective Liability and Corporeal Injurability as Foundations of Ethical Subjectivity.Marcia Morgan - 2015 - Revue Internationale de Philosophie 3 (273).
  36.  10
    Interview: Freiheit Ist Für Mich der Höchste Wert.Ágnes Heller & Malte Dreyer - 2013 - Deutsche Zeitschrift für Philosophie 61 (4):593-603.
    In the context of giving this year’s Christian Wolff Lecture, Agnes Heller - looking back on her eventful life and the current political situation in Hungary - reflects on the relationship between philosophy and politics. The changes in her concept of freedom are closely related to her experience of various kinds of political oppression. However, Heller expresses wariness concerning the role of philosophical thought in politics, arguing that philosophy and politics are based on two distinct, incommensurate concepts (...)
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  37.  11
    On Thinking: Open Letter to Hannah Arendt.Agnes Heller, David Roberts & Peter Beilharz - 2020 - Thesis Eleven 159 (1):23-34.
    Thesis Eleven is honoured to be able to publish this text by our late friend and mentor Agnes Heller. It was secured in the period before her recent death, and is published now posthumously in her memory. Echoing her earlier text written as an Imaginary Preface to Arendt’s Totalitarianism, it responds to themes in the later text, The Life of the Mind. These were among the most eminent of the minds referred to later as Women in Dark Times. (...)
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  38. Beyond Justice.Agnes Heller - 1987 - Blackwell.
    This is an anatomy of the ethical and political preconceptions which underlie theories of justice. The author takes as her cue Hegel's description of modernity in which politics and ethics have fallen out of harmony with one another.
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  39.  7
    Georg Lukács and Leo Tolstoy.Agnes Heller & Deng Fengming - 2020 - Thesis Eleven 159 (1):9-22.
    Tolstoy was a frame of reference in the work of Lukács twice, during 1914–16 and 1935–6 respectively. His first-time encounter with Tolstoy was presented in the chapter of The Theory of the Novel involving both Dostoevsky and Tolstoy, but the former was given more credit and reckoned as the prophet of a new world. It was not until the 1930s that Lukács’ taste changed, and his top priority went to Tolstoy instead. Yet, with due respect to the vicissitudes of his (...)
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  40.  31
    The Gods of Greece: Germans and the Greeks.Agnes Heller - 2008 - 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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  41.  39
    The Unmasking of the Metaphysicians or the Deconstructing of Metaphysics?Agnes Heller - 2004 - Critical Horizons 5 (1):401-418.
    This essay argues that Popper's work, seen from the vantage point of increasing historical distance, can be viewed as the first attempt to understand the grand narrative as the adjustment of metaphysics to the modern world. When viewed from such a distance enduring questions regarding holism, identity, essentialism, and truth can once again be thrown into relief, together with the pressing issues of the paradox of freedom and sovereignty.
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  42. Negotiating the `Double Bind': Heller's Theory of Modernity.John Grumley - 2000 - European Journal of Social Theory 3 (4):429-447.
    Agnes Heller was one of the first critical theorists to turn her attention to a contemporary theory of modernity. Yet her many writings on this topic remained fragments until the publication of her A Theory of Modernity. This article focuses on the structural elements of this account. It traces the evolution of Heller's ideas in regard to logics, dynamic and social arrangement of modernity. It explains how these fit into her own development towards the standpoint she describes (...)
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  43. Interview: Agnes Heller: Post-Marxism and the Ethics of Modernity.Simon Tormey & Agnes Heller - 1999 - Radical Philosophy 94.
     
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  44.  10
    From the Agora to the Coffee-House: Heller's Quest for Philosophical Radicalism.John Grumley - 2001 - Critical Horizons 2 (2):255-282.
    This paper considers Agnes Heller's attempt to construct a post Marxist radical philosophy. It examines the two main phases of this project: beginning with her late seventies A Radical Philosophy, it charts her development towards the position she now characterises as reflective post-modernism. It shows that despite a constant commitment to rational critique, Heller's concept of philosophical radicalism has shifted from an emphasis on total critique to that of maintaining balance between the rival technological and historical imaginations (...)
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  45.  22
    Agnes Heller.J. Rundell - forthcoming - Thesis Eleven:072551361665478.
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  46.  22
    Intimacy as Freedom: Friendship, Gender and Everyday Life.Harry Blatterer - 2016 - Thesis Eleven 132 (1):62-76.
    Friendship arguably offers itself as the freest of all human associations. A weakness of cultural prescription opens a terrain in which intimacy can be lived in a trust relationship that personifies equality, justice and respect. Friendship’s ‘relational freedom’ enables the mutual development of selves; it is generative. Therein lies ‘the beauty of friendship’, as Agnes Heller has reminded us. But the freedom of intimacy is limited. Embedded in a society that attributes different repertoires of intimacy to women and (...)
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  47.  42
    Exploring the Options in No-Man’s Land: Heller and Markus on the Antinomies of Modern Culture.John Grumley - 2003 - Thesis Eleven 75 (1):25-38.
    This paper compares the analysis of the antinomies of modern culture in the work of Agnes Heller and György Markus. It is particularly concerned with Heller’s innovative introduction of a third optative concept of culture as cultural conversation. The rationale, contours and diagnosis linked to this normative concept are explored and contrasted to the historicising alternative presented in Markus. It is argued that some weaknesses in Heller’s account are intimately linked to the utopian aspiration of her (...)
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  48.  29
    Agnes Heller on Everyday Life.Richard Wolin - 1987 - Theory and Society 16 (2):295-304.
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  49. Agnes Heller: Philosophy, Rational Utopia, and Praxis.Richard J. Bernstein - 1987 - Thesis Eleven 16 (1):22-39.
  50.  4
    Response to Ágnes Heller.Jürgen Habermas - 2017 - Thesis Eleven 143 (1):15-17.
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