Exam 9: David Hume: A Critique of the Teleological Argument

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -According to Philo, because the universe is perfectly ordered, the existence of a deity is likely.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Cleanthes argues that the universe is a great machine that resembles the products of

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo declares that this world might have been the faulty product of an inexperienced deity.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo says that for all we know, many worlds may have been botched by an inexperienced deity before the present world came into being.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Demea is interested in proving the existence of God through a posteriori argument.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Cleanthes asserts that the creator deity must have physical form similar to man's.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo asserts that Cleanthes's method of reasoning leads to serious doubts about the Deity's

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo says that the dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo insists that we cannot argue from a fact about a small part of the universe to conclusions about

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -In the end, Demea gives up his belief in God.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo proves that no God exists.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo reluctantly accepts the existence of a finite God.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo says that we can always argue soundly from a part to the whole.

In this famous dialogue Philo (who reflects Hume's views on the subject) gives us the classic critique of the argument from design. In the parts reproduced here, Cleanthes (the natural theologian) states the argument and asserts, "By this argument a posteriori, and by this argument alone, do we prove at once the existence of a Deity and his similarity to human mind and intelligence." Philo replies that the argument rests on an extremely weak analogy from which we can derive no more than a guess about a deity. The dissimilarities between the universe and a human-crafted machine are too great to draw the conclusion that Cleanthes seeks. We cannot, for example, draw a conclusion about the origin of the vast universe as a whole from a fact about the origin of a tiny part of the universe (a house or a ship, for instance). Furthermore, if we try to infer the nature of a Designer from facts about the natural world and human designers, we would have to conclude that the Designer may not be infinite (because the world is finite), may not be perfect (because nature is full of imperfections), and may not be single (because it is possible that the world was made by many deities). -Philo declares that to multiply causes without necessity is contrary to true philosophy.