 Finally, in this same moment, when philosophy was only beginning its (eventual and complete) confinement to the academy—and becoming simultaneously more specialized and less provincial—Lotze was (notably) the darling of numerous Protestant theologians and preachers: both conservatives who sought to popularize him as a fanatical opponent of mid-century materialism, and others, of a more liberal character, who fastened on to his “personalism” as the proper antidote to the dangerous heterodoxies of pantheism, rationalism, agnosticism and atheism (cf. Hall, 1912, pp. 94n-96n). While Lotze himself may not have endorsed these distortions, there was, nonetheless, something about his work that permitted such misuse. Santayana, a keen observer of this very phenomena, insisted on inserting an important cautionary note: he remarked dryly that one ought not to be misled by Lotze’s continuous reference to “souls” or “God” as “a certain acceptance which Lotze has found in conservative circles is perhaps due to insufficient considerations of his meaning”: