 Such influences ensured that a misleading and dismissive stereotype of Bradley became current among analytic philosophers and established in their textbooks, so that serious discussion of his work largely disappeared. One result has been that, despite his seminal influence on Russell and their extended controversy over fundamental matters, books and articles on Russell can contain few or even no references to Bradley. Another is that the incidental textbook references to some of Bradley’s most characteristic, original and significant views, e.g. on relations and on truth, are often based on hostile caricatures. With a few exceptions (for instance, McTaggart’s argument for the unreality of time), discussion of the work of the idealists has been sparse since the nineteen thirties. Discussion of Bradley began to revive, as did his reputation, in the nineteen seventies, continuing through the following decades up to the present day. This reorientation does not usually go with an attempt at vindicating Bradley’s overall philosophical outlook. It stands rather in close connection with a revival of interest in the origins of analytic philosophy partly prompted by Rorty’s critique in Philosophy and the Mirror of Nature. Rorty’s attack encouraged analytic philosophy to self-examination and led some thinkers within that tradition to re-examine the foundational myths at the basis of their own ways of practising and conceiving of philosophy.