 A contrasting tendency in recent research is to revive older views of the Hegelian School as a whole, or in particular of Bauer, as philosophically vacuous and politically disengaged, or else politically counterproductive. Such a view originated in Marx’s devastating depictions in the Holy Family, in Arnold Ruge’s polemics with the Berlin Hegelians known as Die Freien (“The Free”) in late 1842–43, and in other contemporary sources such as Rudolf Haym (1857), who attributed the failures of the Revolution of 1848 to the excessive radicalism of Hegel’s youthful followers. An analogous judgement has recently been made on the Hegelian movement (de Vos, 2012), with the New Hegelians being distanced from Hegel as promoters of mere ideology rather than serious engagement with philosophical and political issues. While rejecting such negative judgements on the Hegelian School as a whole, the editor of a recent important documentary collection from the period is highly critical of Bruno Bauer, arguing that both his philosophical importance and his personal prominence in the Hegelian movement have been inflated in recent research (Hundt 2010, Apparat, pp. 43–44). In his otherwise very positive review, Michael Quante offers a rejoinder to Hundt’s conclusions on Bauer (Quante, 2010, 201–02). In other recent work, Sorensen (2011) validates Bauer’s republican credentials before 1848, and examines his subsequent disillusionment, along with that of his fellow Left-Hegelian radicals after the defeat of the revolutions. Greiert (2020) examines Bauer’s anti-Semitism as an adaptation of Enlightenment rationality, and argues that Bauer’s final works, in depicting early Christianity as a popular revolutionary movement against the power structures of the ancient world, foreshadow some forms of contemporary populism.