The philosophy of Lotze lacked an interpreter of like versatility and fecundity, although it had need of such a one in a much higher degree. Both thinkers were masters of the philosophical style. But Lotze's symmetrically rounded and intricate periods, with their inexhaustible influx of incident relations, makes very different demands upon the patient resignation of the reader than the lightly moving, epigrammatically pointed style of Schopenhauer. Lotze for this reason never really became popular. His influence has remained rather a scholastic and academic one. It has been fruitful in high degree in its effect on the special departments of philosophical science, particularly on psychology, whose present representatives in Germany almost without exception received from him incitation and a solid scientific view-point. Not unimportant, too, is his influence upon academic instruction in philosophy, through the "Dictations" to his lectures, published after his death, which are in every student's hands and serve in many ways as a substitute for the study of his principal work. Lotze's authority, finally, stands like a rock with all whose great concern it is to find ways of reconciling the claims of theology and of religious belief with the present state of science. And their number is by no means inconsiderable. Official Germany has become pious, or, at least, would like to appear so; and although this is not to be understood exactly in the sense of especial dogmatic zeal, yet people adhere nevertheless with a certain tenacity to the religious background of the prevailing world-conception. Abroad it is the custom to regard the Germans upon the whole as a nation of atheists, because they have produced several curious fellows like Strauss and Feuerbach, enjoy having a good time on Sunday, and drink plentifully. Nothing can be more erroneous than this opinion. The average German has long since learned to place implicit confidence in the declaration of his teachers, that the great critical liberal movement of the later Hegelian school is not to be seriously taken but to be looked upon merely as the outcome of a "pathologically over-excited" epoch. Nowhere in the great civilised countries has freethought practically found so little footing; nowhere is its dependence upon the central powers of government greater; nowhere is it more impossible to wrest even a tittle from the authority of the old system of education with its foundation laid in the theological world-theory.