no enduring traces of influence, not even on its own erstwhile members, who went on to develop in quite different directions. Assessment of character and intentions Weishaupt's character and intentions have been variously assessed. Some took a negative view, such as Augustin Barruel, who despite writing that Weishaupt's goals were that "Equality and Liberty, together with the most absolute independence, are to be the substitutes for all rights and all property" saw this as more dangerous than beneficial, and John Robison, who regarded Weishaupt as a 'human devil' and saw his mission as one of malevolent destructiveness. Others took a more positive view, including Thomas Jefferson, who wrote in a letter to James Madison that "Barruel’s own parts of the book are perfectly the ravings of a Bedlamite" and considered Weishaupt to be an "enthusiastic Philanthropist" who believed in the indefinite perfectibility of man, and believed that the intention of Jesus Christ was simply to "reinstate natural religion, and by diffusing the light of his morality, to teach us to govern ourselves". In his defence, Weishaupt wrote a Kurze Rechtfertigung meiner Absichten (A Brief Justification of my Intentions) in 1787. Dr. Tony Page comments: "Weishaupt’s plan was to educate Illuminati followers in the highest levels of humanity and morality (basing his teachings on the supremacy of Reason, allied with the spirit of the Golden Rule of not doing to others what one would not wish done to oneself), so that if Illuminati alumni subsequently attained positions of significance and power (such as in the fields of education and politics), they could exert a benevolent and uplifting influence upon society at large. His project was utopian and naively optimistic, and he himself was certainly not without flaws of character – but neither he nor his plan was evil or violent in and of themselves. It is one of the deplorable and tragic ironies of history that a man who tried to inculcate virtue, philanthropy, social justice and morality has become one of the great hate-figures of 21st-century 'conspiracy' thinking." Works Philosophical works (1775) De Lapsu Academiarum Commentatio Politica. (1786) Über die Schrecken des Todes – eine philosophische Rede. Discours Philosophique sur les Frayeurs de la Mort (1788). Gallica (1786) Über Materialismus und Idealismus. Torino (1788) Geschichte der Vervollkommnung des menschlichen Geschlechts. (1788) Über die Gründe und Gewißheit der Menschlichen Erkenntniß. (1788) Über die Kantischen Anschauungen und Erscheinungen. (1788) Zweifel über die