100 SOCIAL SCIENTIST affirmed that economic reforms have to be preceded by political reforms. The aim of socialist reforms was to return to self-management, to the social supervision of production and state-power.7 The sociologists Andras Hegediis and Maria Markus investigated the participation of workers in the process of production and possibilities of the workers' control over bureaucracy in the factories. Agnes Heller advocated a revolution of way of life and there were a number of experiments establishing socialist communes in rejection of estab^ lished conservative, petit bourgeois life-styles recommended and supported by the state. Many of these suggestions and initiatives refer to Soviet experiences of the 1920s. Lukacs' decision in the 1960s to involve the closest circle of his students, Feher, Heller, Markus and Vajda, in the study of the Ontology of social reality provoked the scepticism of many Marxists both in the East and the West. The fact that Lukacs introduced the notions of 'ontology' and 'teleology' conventionally connected with modem phenomenological and analytical schools appeared to 'contradict the marxist view of history'.8 Lukacs referring to the Philosophical and Economic Manuscripts defined ontology as the historical relationship of the four categories, labour as a central force, reproduction, ideology and the process of alienation. Labour involves the teleological project, a 'leap' in history - without analogy in nature - produces the transformation of nature from 'in itself' into a 'for itself'.9 Some of the categories, were dealt with in various writings of Lukacs before, in isolation, (like, alienation in the Soul and forms or ideology in History and Class Consciousness), without their dialetic interconnection. After The Specificity of Aesthetics10, Lukacs again focused attention in the Ontology on the 'mediated' reality of everyday life and this also represented a shift in the late Lukacs' investigation from consciousness to the experience of reality. The members of the Lukacs School expected that through this common enterprise, the work on the Ontology, they could come to a synthesis of the 'whole' as an alternative against neopositivism dictation, discussion and annotation of the work, which Lukacs was in the process of writing. The extent of fulfilment of working are reflected in the posthumous Notes on Lukacs' Ontology written four years after Lukacs' death and published in the volume Lukacs Revalued. The distance between Lukacs' solutions, and their own point to a later reconcilaition with the Frankfurt School and Habermas' criticism of the Ontology and a turn to 'postmodern' theory in the later 1980s. The discussions connected with the Ontology also initiated a number of studies - the best known of these being Agnes Heller's Renaissance man and Gyorgy Markus' Marxism and Anthropology. The repercussions of the Prague Spring in 1968 made themselves felt in Hungary in the area of social sciences too. Gyorgy Lukacs who participated in the 1956 Revolution, as a minister, was admitted again into the Communist Party ('confined again to the Party' as it was jokingly referred to in the Lukacs School)" and for a brief time it seemed that philosophy teaching in the universities would be taken over by the Lukacs School. Since all of them stood up against the military invasion of Czechoslovakia by the Warsaw Pact countries in August, 1968 this was never realised.