After Hegel’s death, Schelling, whose reputation had long since been eclipsed by that of Hegel, was invited to take up the chair at Berlin, reputedly because the government of the day had wanted to counter the influence that Hegelian philosophy had exerted on a generation of students. Since the early period of his collaboration with Hegel, Schelling had become more religious in his philosophising and criticised the rationalism of Hegel’s philosophy. During this time of Schelling’s tenure at Berlin, important forms of later critical reaction to Hegelian philosophy developed. Hegel himself had been a supporter of progressive but non-revolutionary politics, but his followers divided into factions broadly groupable as those of the left, right and centre (Toews 1985); from the left, Karl Marx was to develop his own purported scientific approach to society and history which appropriated many Hegelian ideas into a materialistic outlook.  (Later, especially in reaction to orthodox Soviet versions of Marxism, many so-called Western Marxists re-incorporated further Hegelian elements back into their forms of Marxist philosophy.) Many of Schelling’s own criticisms of Hegel’s rationalism found their way into subsequent existentialist thought, especially via the writings of Kierkegaard, who had attended Schelling’s lectures. Furthermore, the interpretation Schelling offered of Hegel during these years itself helped to shape subsequent generations’ understanding of Hegel, contributing to the orthodox or traditional understanding of Hegel as a metaphysical thinker in the pre-Kantian dogmatic sense.