These ideas set Heller on an ideological collision course with the new Moscow-supported government of János Kádár: Heller was again expelled from the Communist Party and she was dismissed from the University in 1958 for refusing to indict Lukács as a collaborator in the Revolution. She was not able to resume her research until 1963, when she was invited to join the Sociological Institute at the Hungarian Academy as a researcher (Tormey 4–18) (Grumley 5–15). From 1963 can be seen the emergence of what would later be called the "Budapest School", a philosophical forum that was formed by Lukács to promote the renewal of Marxist criticism in the face of practiced and theoretical socialism. Other participants in the Budapest School included together with Heller her second husband Ferenc Fehér, György Márkus, Mihály Vajda and some other scholars with the looser connection to the school (such as András Hegedüs, István Eörsi, János Kis and György Bence). Heller's work from this period, concentrated on themes such as what Marx means to be the character of modern societies; liberation theory as applied to the individual; the work of changing society and government from "the bottom up," and affecting change through the level of the values, beliefs and customs of "everyday life". Until the events of the 1968 Prague Spring, the Budapest School remained supportive of reformist attitudes towards socialism. After the invasion of Czechoslovakia by Warsaw Pact forces and the crushing of dissent, however, the School and Heller came to believe that the Eastern European regimes were entirely corrupted and that reformist theory was apologist. Heller explains in her interview with Polony that:  This view was completely incompatible with Kadar's view of Hungary's political future after the Revolution of 1956. According to an interview with Heller in 2010 in the German newspaper "Jungle World", she thought that political and criminal processes after 1956 were antisemitic. After Lukács died in 1971, the School's members were victims of political persecution, were made unemployed through their dismissal from their university jobs, and were subjected to official surveillance and general harassment. Rather than remain as dissidents, Heller and her husband the philosopher Ferenc Fehér, along with many other members of the core group of the School, chose exile in Australia in 1977. Heller and Fehér encountered what they regarded as the sterility of local culture and lived in relative suburban obscurity close to La Trobe University in Melbourne, and they assisted in the transformation of "Thesis Eleven" from a labourist journal to a leading Australian journal of social theory before its subsequent conversion to "American civilization" (Tormey 4–18)(Grumley 5–15).