 If correct, this suggests that Lotze, once again, followed the lead of Fichte in using traditional language to mask more deeply naturalistic conceptions than the surface meaning of the ordinary wording might initially suggest. (This peculiar feature of the expression of his thought must be made continually present by the active reader.) In any event, Lotze’s continuing influence in the twentieth century (ironically) came mostly through the theological curriculum of classical liberal Protestantism, still in evidence until the late-1960s (cf. Reardon, 1968).