  Third, Sauer 1998 claimed that Mally’s National Socialist views clearly shaped his philosophical writings. Sauer provides a number of quotes from, and references to, Mally’s writings and private correspondence, as well as a critical evaluation. He condemns Mally’s entire later philosophical work as not being worthy of any further investigation. Thus Sauer challenged the philosophical community to seriously investigate all of Mally’s work, including some of his unpublished manuscripts and personal correspondence. Schönafinger 1994 comes to similar results, based on previously unpublished work by Sauer and referencing to personal documents and lecture notes in the archives of the Graz University Library. In 2008, Sagheb-Oehlinger devoted her entire master’s thesis to this problem. She analyzed thoroughly all “later” philosophical writings of Mally by providing ten categories like racism, anti-semitism, cult of the Führer, anti-democratic, National Socialist education, etc. In addition she studied Mally’s private correspondence with his philosophical “soulmate” and pen friend, Gertraud Laurin, which extended over a period of ten years (1934–1944). Sagheb-Oehlinger’s final result can be summed up the following way: Mally cannot clearly be seen a “National Socialist philosopher”, but there is no doubt about the national socialist ideological content of his Anfangsgründe der Philosophie (1938a) (Sagheb-Oehlinger 2008: 143). This is different from what Sauer (1998) had concluded. To give just one example, in his description of Anfangsgründe der Philosophie (Mally 1938a) Sauer names the two National Socialist main values emphasized in Mally’s book, the “basic value of blood” and the “duty to keep the race clean and breed it higher” (Sauer 1998: 184). He then continues: