 However, even after the heyday of German idealism that ended with Hegel’s death, it is not just the work of Schopenhauer and Nietzsche that show traces of idealistic thinking in the German speaking world. Although it goes beyond the scope of this article, some hints about the fate of idealism in Germany might be appropriate. Interest especially in metaphysical versions of idealism waned in Germany in the second half of the nineteenth century and the first decades of the twentieth (although it remained lively in other parts of Europe, e.g., in Italy, in the person of Benedetto Croce), but engagement with idealist positions and points of view did not entirely vanish. The decline of interest in idealism during this period had to do primarily with a certain aversion against what was taken to have been an excessive and extravagant usurpation of all fields of intellectual discourse by the classical German philosophers under the pretext of idealism. This line of criticism was voiced most forcefully by influential natural scientists like Hermann von Helmholtz. Marginalization of idealism in these years also was an effect of the rise of Neo-Kantianism, which at least partly came into being both in its Marburg-school (Hermann Cohen, Paul Natorp, Ernst Cassirer) and in its Southwest(Heidelberg)-school (Wilhelm Windelband, Heinrich Rickert, Emil Lask) version as a reaction against the German idealists. Although insofar as Neo-Kantianism was a reaction mainly to absolute idealism it could not entirely reject epistemological arguments of the kind that had traditionally led to idealism, especially in its Kantian variety. Hence idealistic tendencies can be found in Neo-Kantianism too, and Martin Heidegger’s later version of realism can be interpreted as a response to the idealism in Neo-Kantianism.