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  1.  24
    Is Moral Philosophy Possible at All?Mihály Vajda - 1999 - Thesis Eleven 59 (1):73-85.
    Agnes Heller's Theory of Morals was to be composed of three parts: General Ethics, Moral Philosophy, and a Theory of Proper Behaviour. The first two were born; the third, however, before it was written, was rebaptized by the author who could not resist her inner compulsion to do so. It bears the title Ethics of Personality. This author does not conceal his one-sided preference for this last part of Heller's Theory of Morals which has only one imperative: `Be yourself! Follow (...)
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  2.  17
    Darkness at Noon: In Memory of Ferenc Fehér.Mihály Vajda - 1997 - Constellations 3 (3):283-295.
  3.  6
    The State and Socialism.Mihaly Vajda - 1978 - Social Research 45.
  4.  7
    Translating Heidegger's Sein und Zeit.Dimiter Georgiev Saschew, Ivan Chvatik, Mark Wildschut, John Macquarrie, Joan Stambaugh, Reijo Kupiainen, Rudolf Boehm, Francois Vezin, Johann Tzavaras & Mihaly Vajda - 2005 - Studia Phaenomenologica 5:35-273.
    In this contribution the author sketches his main motives for translating Sein und Zeit into Dutch. First, the author argues that Heidegger’s text – and its translation – can clarify its notions better than most of Heidegger’s interprets can do. Then, the author shows that Heidegger’s method, being hermeneutics, has intrinsically to do with translation. Referring to the genesis of his translation, the author points at some general peculiarities of Heidegger’s use of language, insisting upon their meaning for the translation (...)
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  5. Die Geschichte eines Abenteuers. Sein und Zeit auf Ungarisch.Mihály Vajda - 2005 - Studia Phaenomenologica 5:129-135.
    The author, as the leader of the team that translated Heidegger’s Sein und Zeit into Hungarian, tells the story of the translation. The members of this team were anything else but experts in Heidegger. Belonging to the so-called “democratic opposition” at the beginning of the ‘80s, they asked the author, a dissent himself, to hold for them a private seminar on modern phenomenology. It is here where they read Husserl, Scheler, and wanted to read Heidegger as well. Their German, however, (...)
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  6.  7
    Failure of a Renaissance (Why It is Impossible to Remain a Marxist in East Central Europe).Mihály Vajda - 1991 - Graduate Faculty Philosophy Journal 14 (1):49-60.
  7. Fate or Redemption: Nietzsche and the Greeks.Mihály Vajda - 2000 - Thesis Eleven 60 (1):92-98.
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  8.  6
    Godlessness.Mihály Vajda - 2016 - Dialogue and Universalism 26 (2):217-222.
    I myself and Marek Siemek could never accept the philosophical standpoint of the other, nevertheless we agreed with each other in a very important respect. For both of us philosophy was always a vital questioning, and not a kind of neutral science about the world. To Marek Georg Wilhelm Friedrich Hegel was the starting point, to me Martin Heidegger, later Frierich Nietzsche; Marek wanted to create a new unified explanation of our world, I have denied to possibility of such a (...)
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  9.  4
    My Emergence From the Immaturity of Marxism in Virtue of Phenomenology.Mihály Vajda - 2016 - HORIZON. Studies in Phenomenology 5 (1):54-69.
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  10. Man in Transcendental Homelessness: In Memory of Ferenc Feher.Mihaly Vajda - 1995 - Thesis Eleven 42 (1):32-40.
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  11.  27
    On Fascism.Mihaly Vajda - 1971 - Telos: Critical Theory of the Contemporary 1971 (8):43-63.
  12. Sárkányfogvetemény: Változatok Vörösmarty Az Emberek Című Versére.Mihály Vajda - 2011 - Kalligram.
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  13.  18
    Truth or Truths?Mihaly Vajda - 1975 - Philosophy and Social Criticism 3 (1):29-39.
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  14. What is "Real Socialims" a Reaction To?Mihaly Vajda - 1985 - Thesis Eleven 12 (1):156-165.
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