  Largely ignored by academic philosophers, Buber was already widely recognized and reviewed across the larger field of German letters before World War I. He rose to renewed prominence in Germany after World War II, where his Bible translation, collections of Hasidic stories, and writings on the philosophy of dialogue have remained in print ever since. Among the honors Buber received after 1945 were the Goethe Prize of the City of Hamburg (1951), the Friedenspreis des Deutschen Buchhandels (Frankfurt am Main, 1953), and the Erasmus Prize (Amsterdam, 1963). Significant students who considered their own work a continuation of Buber’s were Nahum Glatzer (Buber’s only doctoral student during his years at the university in Frankfurt, 1924–1933, later an influential teacher of Judaic Studies at Brandeis University), Akiba Ernst Simon (historian and theorist of education in Israel who first met Buber at the Freies jüdisches Lehrhaus in Frankfurt, and who returned from Palestine to work with Buber for the Mittelstelle für jüdische Erwachsenenbildung), and important Israeli scholars, such as Shmuel Eisenstadt, Amitai Etzioni, and Jochanan Bloch, who knew Buber in his later years when he taught seminars on social philosophy and education at the Hebrew University of Jerusalem. As for the United States, Buber’s American translator and biographer Maurice Friedman, a prolific author in his own right, almost single-handedly introduced Buber to post-war American religion scholars and the larger reading public. In addition to Friedman, Walter Kaufmann, the author of one of the first English-language studies of Nietzsche as well as books on religion and existentialism, helped to popularize Buber in the United States, despite the above-cited critique of Buber’s I and Thou. It was Kaufmann who first included Buber in the canon of religious existentialism in the 1950s and 1960s. In Jewish philosophy, Buber’s name has since been eclipsed by those of Franz Rosenzweig and Emmanuel Levinas.