 By virtue of their education and background, Luther continues to have an impact on the thought of significant philosophers after Leibniz, such as Christian Thomasius (1655–1728) and Christian Wolff (1679–1754). However, a more interesting point of contact can be found with the crucial thinker who was not in fact brought up as a mainstream Lutheran but as a Pietist, namely Immanuel Kant  (1724–1804).[13]  This impact continues in the work of the Lutheran idealists who followed him, namely J. G. Fichte (1762–1814), F. W. J. Schelling (1775–1854) and G. W. F. Hegel (1770–1831), as well as in the work of those who responded to Kant in a different way, namely Gotthold Ephraim Lessing (1729–1781), J. G. Hamann (1730–1788), F. H. Jacobi (1743–1819) and J. G. Herder (1744–1803), in addition to Arthur Schopenhauer (1788–1860) and thinkers associated with Romanticism such as Friedrich von Hardenberg (aka Novalis) (1772–1801) and Friedrich Schlegel (1772–1829), and the convert Jewish writer and essayist Heinrich Heine (1797–1856). For reasons of space, it will not be possible to trace all these connections here, so I will focus mainly on Kant and Hegel, with a brief mention of Fichte and Schelling. (A more comprehensive study, which contains excerpts from key primary texts, can be found in Bornkamm 1955; a brief overview can be found in Assel 2014. For discussions that extend into the twentieth century, see Hampson 2017, Podmore 2017 and Rota 2017.)