 Despite these critical attitudes towards idealism, which contributed to its decline as a major philosophical position in the German intellectual milieu before the first World War, idealistic claims based on metaphysical and/or epistemological arguments can still be found in the works of some of the (at least at that time) better known philosophers. In particular, the writings of Friedrich Adolf Trendelenburg (1802–1872) and Rudolf Hermann Lotze (1817–1881) are documents of a lasting influence of idealistic figures and practices of thought, as was highlighted in detail by Beiser (2013). Trendelenburg’s interpretation of his central concept of motion (Bewegung) and Lotze’s vindication of his theory of value (Wert) reveal quite tellingly their efforts to preserve essential idealistic features of both Hegel’s metaphysics (Trendelenburg) and Kant’s epistemology (Lotze). It also has to be kept in mind that during this period there were still active right (old) and left (new) Hegelians who were either critically or apologetically committed to a broadly Hegelian or idealistic framework in philosophy. There were also those around who sympathized with certain aspects of Hegel’s philosophy. All these voices had some impact on philosophical discussions mainly about religion (e.g., Immanuel Hermann Fichte, Christian Hermann Weisse) and politics (e.g., Bruno Bauer, Ludwig Feuerbach, David Friedrich Strauss). A similar observation can be made with respect to Karl Marx and the Marxists: although they were outspoken opponents of an idealism in Hegel’s sense, their anti-idealism did not stop them from entertaining idealistic notions of the development of history or the unavoidability of social progress, with eventually profound consequences for twentieth-century history. In spite of all this, it is fair to say that idealism fell out of fashion in the German speaking world, and has stayed that way.