 Since his death, Schiller’s thought has steadily influenced some of philosophy’s most prominent debates. Hegel and Wilhelm von Humboldt were early promoters of Schiller’s aesthetic and political theorizing (Hegel Aesthetics, 89–91/62; Humboldt, “Über Schiller”; Price 1967). His influence on British Romanticism especially through the enthusiasm of Samuel Taylor Coleridge was also substantial (Kooy 2002). Marx and Engels praised his revolutionary spirit and diagnosis of the modern age but criticized his perceived idealism (Kain 1982: chs. 3, 4; Saranpa 2002: ch. 5). Schiller’s reputation suffered greatly from its deployment in the 1914 “War of the Intellectuals” between England and Germany and from misuse of his thought by National Socialists in subsequent decades (Koepke 2005: 276–279; Martin 2011; Sharpe 1995: chs. 2 and 3; Sponsel 2011). A divided post-war Germany saw Schiller’s fame employed in support of competing political philosophies in the German Democratic Republic and the Federal Republic of Germany (Sharpe 2005: 58; Saranpa 2002: ch. 6). More recently, his vision of an “aesthetically permeated culture” has been cited as a predecessor to “modern mass-media studies” (Fischer 2011: 133); his analysis of the French Revolution has been mined for its lessons on the use of aesthetics in marketing and political propaganda (Mandoki 2019); his thought has also been used in philosophical work on the emotions (Bennett 2017). A 2018 volume on Schiller and philosophy highlights his importance to other philosophical figures, including the development of German Romanticism and philosophical pessimism, and to the thought of French philosopher Jacques Rancière (Acosta López and Powell 2018). Also in 2018, a special issue of Kant-Studien was devoted to “Friedrich Schiller's Challenge to Moral Philosophy.”  Schiller's was, in short, a vision of the centrality of aesthetic experience to daily and political life that has resonated through the centuries since his death and continues to shape philosophical thought today.