 In 1783 Reinhold moved to Leipzig and converted to Protestantism. He also became a Freemason and a member of the Illuminati, and he remained an active Freemason until the end of his life. Possessed of a restless, inquiring spirit, Reinhold’s early intellectual trajectory led him from orthodox Catholicism, to reformed Catholicism, to materialism and atheism, and then to Leibnizianism and to Humean skepticism. Yet he always remained true to the ideal of “Enlightenment,” at least as he understood that ideal, and he never ceased to insist that philosophy ought to make a practical difference in the world. For all of his forays into the most technical and arcane philosophical debates and issues, he never wavered in his insistence that true “popularity” must remain the goal of philosophy, and that the ultimate test of any system is its capacity for convincing everyone of its truth. Enlightenment, for Reinhold, was no abstract pursuit of truth, but a program of religious, moral, social, and political reform. Coupled with this commitment to popularity, was a pedagogic zeal to do everything in his power to spread the message of popular Enlightenment—whether in its materialist, its neo-Leibnizian, its skeptical, its Kantian, its Fichtean, its Bardilian, or its distinctively “Reinholdian” form—as widely and as effectively as possible.