 During his life, Paul Natorp was overshadowed by his mentor, Cohen, and after his death, by the more glamorous Cassirer. For decades, if he was mentioned at all, one remembered his controversial Plato book, or, perhaps, his other contributions to the study of Greek thought (cf., e.g., Stewart 1909; Owens 1978; Gaiser 1969). But Natorp has been further obscured by the general eclipse of neo-Kantianism for most of the twentieth  century.[8]  It has only been since the late 1970’s, with the revival of European interest in the Marburg School, and especially through the work of Helmut Holzhey since the  1980’s,[9]  that Natorp has reappeared on the philosophical scene and the unique features of his thought have become more plainly distinguished from  Cohen’s.[10]  Holzhey’s unearthing of several heterodox, critical texts (Holzhey 1986: vol. 2) from the Nachlass suggests that Natorp himself had suppressed them, either “for the sake of maintaining the unity of the ‘Marburg School,’” or because he did not always think himself able to provide an alternative to a particular Cohenian  thesis.[11]  Yet, despite the Marburgers’ loud assertion of the centrality to their philosophy of science and its history, most recent interest in Cohen has focused on his late works in the philosophy of religion; and despite Natorp’s allegiance to Cohen’s generally scientistic program, much ado is made of his purported “ontological turn” (cf., e.g., Brach 1996: 190, ff.; Stolzenberg 1995, ch. 5) away from epistemology. By contrast, this article focuses on Natorp’s thought in the areas to which he after all devoted most of his career as a member of the Marburg School: philosophy of science, history of philosophy, and philosophical psychology; it does not deal with his politics or pedagogical theories (see esp. Willey 1978; Jegelka 1992; Natorp 1905), philosophically informed though they are (Cohen 1914: 470).