"This is why the meaning of free spiritual production cannot be understood in an idealistically absolutized sense, no matter how great the temptation might be to do so. For even in the work of the greatest intellectual figures be they creative artists or theoreticians [… it] continues to respond […] to the actually given conditions by making its own significant impact upon the emerging transformations of the existent. Nonetheless 'free spiritual production' is free in the genuine sense – and for the same reason also carries a great responsibility as an intellectual enterprise – precisely in the virtue of its undeniable active role in intervening, for better or worse in the unfolding historical process of which it is an integral part."

1968 is a symbol and resource – which many of us using on the political left -furthermore it has still living legends of theory, lifestyle and personal experience. Nonetheless, how was it in reality and what remained of it? The fate of great times has also touched 1968: it has partially became a tamed memory, an object of nostalgia that is why it is hard to notice that in a certain sense it supports restoring capitalism instead of – an illusory – victory of the left.

The 9/11 of 1973 military coup, the brutal eradication of the socialist attempt and the murder of president Salvador Allende was a tragedy in world history – as it obvious from a perspective. The questions raised by the author are still valid: is it possible to transform the society if bourgeois institutions and its constitution are maintained, is it worth to study analyses missing class relations etc. The Chilean story has to be retold – as poet Attila József also warns – that no victory can be won by chance, without a battle.

The movement of populist writers was a main theoretical-political current in the 1930s. The study examines the origins and periods of this movement. Populist writers expressed the discontent of middle classes, who were disapproving or opposing the regime but the ruling elite considered the threat of communists uniting with peasant movements more dangerous thus it tolerated or even supported the movement of the "populists". The study also shows why the program of the "third way" cannot be considered as a program of socialism.

On the books István Papp: A magyar népi mozgalom története 1920-1990. [The History of the Hungarian Populist Movement 1920-1990] Budapest, Jaffa Kiadó, 2012; Bulcsu Bognár: A népies irányzat a két világháború között. Erdei Ferenc és a harmadikút képviselői. [The Populist Current between the World Wars: Ferenc Erdei and Representatives of the Third Way] Budapest, Loisir Kiadó, 2012.