Causes, Wagers, and Morals (A.C. Grayling, 2013)

NOTE: The following article is taken from The God Argument: The Case Against Religion and for Humanism, pp. 95-106.


The cosmological argument, in its various forms, infers the existence of deity from observations about the contingency of the world. It is similar to the teleological argument in being empirically based, but it differs in that, instead of focusing on the appearance of design in the world, it concentrates on the facts that the world came into existence, that it could have been different (this is what is meant by the world being ‘contingent’), and that everything is governed by causation – everything is the effect or outcome of preceding conditions and circumstances that caused it.

The standard form of the cosmological argument says that because the world came into existence, it must have been created, and it must have been created for the following reasons: it is contingent, so it must be grounded on something that is non-contingent, which is to say, necessary. Everything is the effect of a preceding cause, which means that the causal chain runs backwards in time to earlier and earlier causes. Now, either there is a first uncaused or self-caused cause, or there is a regress of causes going back infinitely. But this latter supposition makes no sense, so there must be a first cause which is itself uncaused or self-caused.

And then the usual big jump is made from ‘a first cause’ or ‘a necessary ground for contingent being’ to a god – indeed, to the god of traditional religion.

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One immediate comment that the cosmological argument invites is to say that it is an expression of a psychological need to have explanations about why there is a world, how it began, and where it is going. It is a feature of human beings that they are eager for accounts that give explanatory closure. The scientific mindset, which welcomes the open-endedness of uncertainty because it is an invitation to enquiry and discovery, is the opposite of this. Notably, a religious explanation of how the world began, why it exists, and where we are all going to end, can be given in twenty minutes or less. It takes years to master the rudiments of physics.

Arguments of a cosmological type are found in Plato and Aristotle, but a clear modern statement of the argument’s basic idea is given by Leibniz in his assertion that ‘nothing can exist without a sufficient reason why it is so and not otherwise’.12 In the physical world revealed by empirical observation, this principle – known as the ‘principle of sufficient reason’ – takes the form of a causal claim stating that every contingently existing thing has a cause of its existence. And then the rest of the argument falls into place: the chain of causes cannot run back infinitely, so there has to be a first cause, and since this first cause is itself not contingent upon or caused by anything else, it must be non-contingent, that is, necessary.


There are a number of obvious responses, each equally definitive. One is to question the necessity of a non-contingent first cause. Why cannot the universe be its own reason for existing? Science has a very good account of how the universe we occupy – whether or not it is one of many, perhaps infinitely many – has evolved from a beginning whose nature can be carefully reconstructed, to within a minuscule fraction of time after the initial singularity (the ‘Big Bang’), by tracing back the evolution of physical phenomena as they now are.

The logic that underlies this did not have to wait for contemporary physics to be clear. Hume argued in his Dialogues Concerning Natural Religion (1779) that if you explain each individual contingent thing in the universe, you thereby explain the universe, and that it is a fallacy of logic to suppose that once you have done this you still have to explain the existence of the universe as a whole. This is cognate to what in logic is called the ‘fallacy of composition’, which we commit if we say that because each member of a school of whales is a whale, the school of whales is a whale – in other words, that a collection has the properties of its individual members. By reasoning in an analogous way, we see that to explain each thing in the universe does not leave the universe as a whole to be explained; the sum of individual explanations does the work already.

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Hume also called into question the principle of causation that underlies the argument. Why accept a priori that everything has a cause, given that we can conceive of effects independently of causes? Defenders of the cosmological argument say that without strict adherence to the causal principle we cannot make the universe intelligible. But this might be because of the psychological need noted above, to reduce everything to a neat explanatory framework – the universe might in fact work in ways that do not comply with our intellectual preferences.

Kant approached the cosmological argument differently in his Critique of Pure Reason. He argued that it is not really an empirical argument, but a concealed version of the ontological argument, for it invokes the concept of a necessary being to serve as a ground for the contingent universe. But the concept of a necessary being is shown by discussion of the ontological argument to be empty.


Some of Kant’s critics use a technical philosophical distinction to answer him. They claim that he has mistaken the idea of a logically necessary being with the cosmological argument’s requirement for a metaphysically necessary being. The distinction works in rather the way that equivocation over the term ‘necessary’ worked in relation to Dr Pangloss’s nose, as explained above. A logically necessary being is one that must exist. A metaphysically necessary being is one that must exist in order for the universe to have a stopping-point for the regress of causes, that is, as a ground on which contingent existence can rest. Thus, metaphysical necessity is relative, logical necessity is absolute.

But Kant can reply that this attempt to restrict attention to the ‘necessary condition’ sense of ‘necessity’ is spurious, because what is being proposed is a being that has to exist, whether our ground for asserting this is the definition of the being (as the ontological argument has it) or the contingency and causal dependency of the world upon such a being (as the cosmological argument asserts). Any counter to the claim that the idea of a necessary being makes sense is therefore a counter to both arguments.

Some defenders of the cosmological argument position it as a version of the ‘inference to the best explanation’. This move has it that because of our ignorance about the why and how of the world, nominating a deity as both its source and the reason for its existence is ‘the best available explanation’.

This is a very feeble argument; it clutches arbitrarily at something to fill the explanatory gaps in our knowledge, and has no better claim than if we just as arbitrarily invoked the existence of fairies for the same purpose. Moreover, to summon so undefined and implausible a thing as a deity to perform this role is to explain the universe in terms of something more mysterious and arbitrary than the universe itself. That takes us nowhere.

Thomas-Aquinas-Picture-Quote-e1394104417378The arguments so far discussed all aim to establish the proposition ‘that God exists’. They are arguments that date from the long era before natural science began to give us a far better grip on the nature of natural phenomena and their operations and sources. They are arguments spun out of semantics and armchair philosophising based on very little real knowledge of the world. They wear their inadequacies on their sleeves, and such interest as they have belongs to the history of ideas – a great archive of surpassed speculations.

A quite different tactic is to argue that it is prudent to believe that there is a deity, whether or not one can otherwise provide reasons for thinking so. In fact, this move is specifically aimed at supporting belief in a deity of the traditionally conceived type, that is, one that is interested in human beings on this planet to the point of promising rewards for obedience and worship, or punishments otherwise.


The most celebrated such argument is Pascal’s wager.13 Pascal said that because the existence of a deity can be neither proved nor disproved (here he was mistaken; see above) by rational argument, one has to take the different course of considering the advantages and disadvantages of believing that there is a deity. If there is a deity, the advantage of believing in its existence is huge; it is a benefit that pays off for all eternity. If there is no deity, then one has not lost much by believing in its existence anyway. Therefore, it is prudent to believe.

In contemporary theory this argument is stated in terms of ‘expected utility’. Pascal’s point is that no matter how small the probability that a deity exists, as long as it is non-zero the utility of believing it far outweighs the disutility of believing it; therefore it is not just prudent but rational to believe.

Some theistic critics put the interesting argument that this very pragmatic reason for believing is too cold and calculating to be the kind of belief that an interested god would want from its creatures, and this might count against the utility of believing in this way; if such a god exists but is offended by the calculating nature of the belief, the sought-for benefits will not be forthcoming. So Pascal’s prudential argument is self-defeating.

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Voltaire’s response to Pascal’s wager was characteristically acute: ‘the interest I have in believing in something is not a proof that the something exists’.14 This is of course right. But the two chief criticisms of Pascal’s argument are that its starting-point does not do what is required of it, and that it is not the case that the existence of a deity cannot be disproved.

First, Pascal says that as long as the probability of a god’s existence is non-zero, then the utility of believing in it outweighs the utility of disbelieving in it. Note that this is only so if, in addition, you believe that there is life after death, heaven, reward and punishment, indeed a whole raft of additional things that Pascal simply assumes accompany belief in the existence of a god. If the probability that there is a god is vanishingly small, what is the probability of the truth of all this additional matter?

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Grant for a moment that Pascal’s prudential calculation applies to these things too. Now consider that by parity of reasoning the same amount of sense can be made of the claim that there is a non-zero probability that fairies exist, however vanishingly small that probability is; or that the gods of Olympus exist, or even that there is green cheese beneath the surface of the moon. Admittedly the utility of believing some of these things will be very low or even negative, but there could be utility in believing some of the others: belief in fairies, for example, might yield a great deal of charm and pleasure, and it might even add explanatory value. (It used to be believed that fairies were responsible for curdling milk, and for stealing small household objects such as pins and shoelaces.) In no such case could the usefulness of believing these things by itself make it rational to believe them.

This point applies to other forms of a prudential or, slightly differently, pragmatic argument. It is sometimes claimed that theistic belief should be encouraged because it makes people behave better, or because it comforts them in time of trouble, and that it can discipline whole populations by making them believe that they are being watched always and everywhere, and that they will inevitably, no escape possible, be rewarded or punished for what they do. The utility or the prudential value of this is offered as making (the inculcation of ) belief rational. This is where it is relevant to revisit the points about proof made earlier, and fully worth repeating.

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It was noted that in formal systems of logic and mathematics, proof is demonstrative and conclusive. In deductive logic all inferences are actually instances of petitio principii because the conclusion is always contained in the premises, and deductions are merely (even though often not obviously) rearrangements of the information in the premises (consider: ‘all men are mortal; Socrates is a man; therefore Socrates is mortal’). As noted earlier, there can indeed be psychological novelty in the outcome of a deduction, but never logical novelty; this latter only happens in inductive inference, where the informational content of conclusions goes beyond the informational content of their premises. For this reason inductive inferences are known as ‘ampliative’

But inductions are not proofs in the sense of formal proof. Their success or otherwise turns on how probable the premises make the conclusions, or – differently and better viewed – how rational the premises make acceptance of the conclusions. And this relates them to the non-demonstrative sense of ‘proof’ which is at issue here.

In non-demonstrative contexts ‘proof’ is to be understood in its proper meaning of ‘test’. Steel and other materials are tested or ‘proved’ – loaded until they crack or break, heated until they warp or melt, frozen until they shatter, or whatever is appropriate – and this is the sense in which we talk of the ‘proof of the pudding’ or ‘the exception that proves (tests) the rule’. Claims to the existence of anything are subject to proof or test in this sense. This is where Carl Sagan’s ‘dragon in the garage’ example demonstrates its worth.

Again remember Clifford’s strictures on belief. When the evidence is not merely insufficient but absent or contrary, how much more wrong to do as Doubting Thomas was criticised for not doing, and as Søren Kierkegaard encouraged: to believe nevertheless.

This point weighs particularly against those who, in similar vein to Plantinga but with less disguise in theological or philosophical clothing, claim that one can choose to believe because it is comforting or satisfying to do so, or because it gives hope even if one knows that it is the very slimmest of hopes. These are psychological motivations which are no doubt very common among adult believers (children, as we saw, believe because they are evolutionarily primed to be credulous, and therefore believe everything the adults in their circle insist that they believe). But Clifford’s point about the ethics of belief demands that we make mature and responsible use of our cognitive capacities, and nothing that Pascal or anyone else (William James had a similar view15) says in the way of prudence, caution, hope against hope, or the benefits of believing even on poor grounds, can stand against that.

 William_Kingdon_Clifford_by_John_CollierWhat of the moral argument for the existence of deity? We need only the briefest discussion of it. Stated at its simplest, it is that there can be no morality unless there is a deity. Put a little more fully, the argument in effect says that there can be no moral code unless it is laid down, policed, punished and rewarded by a deity. Religious apologists would prefer to state the case differently: that morality is the response of a loving creation to its loving creator. Or, alternatively put again: because god is so nice, we should be nice to each other. The existence of moral evil (the tsunamis and childhood cancers) raises questions about the love and niceness of the deity if there is one, but the positively spun versions of the moral argument do not hide the fact that it consists in saying that morality is groundless unless ordained, and its breaches sanctioned, by a deity. This view is consistent with the assumption made, in the case of Judaeo-Christian religion, that humans are ‘fallen’ or innately sinful beings who need salvation.

The argument that there can be no morality unless policed by a deity is refuted by the existence of good atheists. Arguably, non-theists count among themselves the most careful moral thinkers, because in the absence of an externally imposed morality they recognise the duty to examine their views, choices and actions, and how they should behave towards others.

Consider the thinkers of classical antiquity – Aristotle, the Stoics and others – and one will see that their examination of ethics was not premised on the belief that morals were a matter of divine command, or that they were responding to the requirements of a deity, still less that they were seeking reward in an afterlife, or the avoidance of punishment. Their example illustrates the falsity of the claim that moral principles can only come from an external agency.

Nor were these thinkers persuaded that supposed analogies between moral and natural law suggest that both require to have been laid down by a deity; nor again that the only ground for the actual or even apparent objectivity of ethical principles is that they are the product of a divine will.

Kant, this time in his Critique of Practical Reason (1788), demonstrated one way to underwrite the objectivity of moral law; he argued that reason identifies the categorical (unconditional) imperatives that specify our moral duties, and that this would be so whether or not a deity exists.

There is an important point implicit in this view. The fact that anyone commands us to do something is not by itself a reason why we should do it, other than prudentially (as when we are threatened with punishment for not obeying). The action in question has itself to be independently worthy of doing, or there has to be a reason other than someone’s merely wishing or commanding that we do it, to serve as a genuine reason for it.


A related consideration, called the ‘Euthyphro Problem’ after a discussion of it in Plato’s dialogue of that name, is this: is an act wrong because a god says it is, or is it forbidden by god because it is wrong? If the latter, then there is a reason independently of the will of a god that makes the act wrong. But then there is morality without god and the moral argument for the existence of god fails. If the former, then anything god commands (murder and rape, for example) would be morally good, just because he commands it; and then, as Leibniz puts it, ‘In saying that things are not good by any rule of goodness, but merely by the will of God, it seems to me that one destroys, without realising it, all the love of God and all his glory. For why praise him for what he has done if he would be equally praiseworthy in doing exactly the contrary?’16

Behind the thought that there needs to be a god to give and enforce moral principles is the further thought that such principles require the backing of authority, for otherwise there is no answer to the moral sceptic who asks, ‘Why should I be moral? Why should I not lie or kill or steal?’ because there is no ultimate sanction for his failure to live morally. To thinkers of this persuasion, morality is empty unless it can be enforced.

The examples of the good atheist and the classical philosopher also rebut this view. There are many sound reasons why we should seek to live responsibly, with generosity and sympathy towards others, with care and affection for them, and with continence, sound judgement and decency in our own lives. We can see the value of these things in themselves, and from the point of the benefits they bring society and its individual members, including ourselves. A thoughtful person could decide not to be the sort of person who steals even if he would never be found out or punished, precisely because he does not want to be such a person, and because at least one person knows what he would be doing if he did such things – namely, himself; and if he has standards, he might well choose to live up to them.

In short, there is no need for an external enforcer to make us the kind of people who take such thoughts seriously; and we might all prefer to live in a world where people seek to be morally worthy because they see the point of it, not because they are being watched and will be rewarded or punished according to the degree to which they abide by the rules. In the latter sort of world one cannot tell the difference between those who are acting out of principle and those who are acting out of prudence, and perhaps wishing they could do otherwise – doing it inauthentically, as the point is sometimes put. How much better is a world for being a world of volunteers, not slaves!


Arguing by Definition (A.C. Grayling, 2013)

NOTE: The following article is taken from The God Argument: The Case Against Religion and for Humanism, pp. 83-94.


The various versions of the ontological argument come down to saying in effect that deity exists by definition. It is an a priori deductive argument, that is, an argument by reason alone, and it turns on analysis of the concept of deity. This, therefore, is where the problems with defining the word ‘god’ really bite.

The classic statement of the ontological argument is given by the eleventh-century philosopher St Anselm in his Proslogion. He began by considering the concept of ‘a being than which no greater can be conceived’. If such a being did not exist, then there would be a ‘greater’ being than it, namely, one that did exist. But by hypothesis ‘the being than which no greater can be conceived’ is the greatest being there is. Therefore, it must exist. And Anselm identified this being as the deity, because of the other attributes of deity which together make it the only plausible candidate for the ‘greatest being’ – omnipotence, omniscience and the rest.

Leaving aside the undefined notion of ‘greatness’ for a moment, let us note the following. At any given moment, someone is the tallest person in London. This is a matter of logic, not of human physiology. If there are two, three or more tallest people in London who are exactly the same height, then whichever of them got out of bed latest on the day in question would be the tallest person in London, because gravity would have had slightly longer to act on the other two, shortening them fractionally. This latter fact is a matter of physiology and physics, but it connects to the logical fact that one of the Londoners – the richest, laziest or least healthy of them, because longest abed – is the tallest on that day. Finally, note that even if everyone in London were short, as a matter of logic one of them would nevertheless be the tallest.

Now consider the idea that someone is the ‘greatest’ person in London. Whatever that might mean, note that such a person need not be very great, he need only be less un-great than everyone else in London. One can now see why the Anselm argument does not get us from logic to divinity. If by ‘god’ Anselm means the least un-great individual anywhere, this is an uninteresting result. It does not improve matters to substitute the phrase ‘most perfect being’ for ‘greatest being’, as some do with the ontological argument. The universe’s most perfect being might be very imperfect, only less so than other imperfect beings, and not at all a suitable candidate for existence as a deity.

Note that the argument requires the comparative element; that is crucial; the claim cannot be ‘that there is a perfect being’, it must be ‘that there is a most perfect being’ or ‘that there is a being than which no other being is more perfect’, so that it can be more perfect than a perfect being which does not exist.

From the outset therefore there is the problem of getting from the supposed fact that something must have some property in the highest degree relative to any other similar thing, with it being the case that the highest degree is very high; and so without offering any ground for thinking that because it is the ‘most-est’ of its kind, it is a deity – let alone the traditionally conceived God.

It should also be noted, as a footnote, that there is a problem with the assumption made by proponents of some versions of the ontological argument that ‘perfection’ admits of degrees, making it a relative rather than an absolute notion. But there is a strong case for saying that ‘perfect’ is an absolute term, that is, applies in an all-or-nothing way. If something is perfect, then it is perfect, and cannot be more or less perfect than another perfect thing. It is legitimate to say that something might approach more nearly to perfection than other things do, but then by hypothesis none of the things being thus compared is perfect anyway. Yet the Anselm-type of ontological argument requires that perfection (or in Anselm’s terminology, greatness) be a matter of degree, otherwise the argument will not work.

Perhaps the ontological argument’s proponents take perfection to be a relative notion because it is an all too familiar fact that imperfection has degrees; not only are some things more imperfect than others, they can also become more and less so. But to say that something is less imperfect than something else is not to say that it is more perfect than it. It might be less imperfect in having one less flaw, and yet be extremely flawed.

The fact that ‘less imperfect’ is not the same as ‘more perfect’ is a function of the fact that the conceptual polarities ‘perfect-imperfect’ (and others like it, such as ‘mortal-immortal’) are mistakenly assimilated to such examples as ‘flat-bumpy’ and ‘calm-anxious’. In these latter cases we know what each of the contrasting concepts applies to; we can point out examples of flat things and examples of bumpy things. But in the case of ‘perfect-imperfect’ and ‘mortal-immortal’ we only know what one of the pair applies to (imperfection and mortality, of course). The opposite pole in each case is merely notional, arrived at by extrapolation from the concept we know how to apply.

st-anselms-chapel-0021So there is a problem with the Anselm type of ontological argument which relies on an existing something’s being more perfect than a non-existing perfect thing. Yet even if one leaves aside the question whether ‘perfect’ is an absolute or relative term, there is still a further problem. What does ‘perfect’ mean, as applied to deity? The formula ‘God is perfect’ in traditional theistic doctrine is intended to mean ‘omnipotent, omniscient, morally pure, without needs or appetites’ (though capable, according to the Bible, of emotions of anger and love). Arguably, though, these fall into the category of expressions which are sayable without being thinkable, like the example, given previously (p. 21), of the apparently intelligible sentence which expresses a logical impossibility.

For consider: ‘omnipotent’ means ‘all powerful’ in the sense of ‘is capable of doing anything’ or ‘is unlimited in action’. This immediately causes difficulties, well illustrated by nonsense questions such as, ‘Could an omnipotent being eat itself?’ Suppose the reply is that such a being is not the kind of being that eats, because it is immaterial. Does this mean that it cannot eat? If so it is not omnipotent: omnipotent means ‘can do anything’. If the answer is that it can eat but does not, then one can probe the coherence of the concept by asking, ‘What might it eat if it chose to?’ Alternatively, and more consistently, the first answer might be developed as follows: to say that an omnipotent being cannot eat because it is not the kind of thing that eats (compare: you cannot ‘sleep furiously’, because sleeping is not the kind of thing that can be done furiously), one is saying that its field of omnipotence is whatever is consistent with its nature. But this simply defers the difficulty again. We now need to know what its nature is to know the respects in which, within the limits of its nature, it is unlimited in power. Will this satisfy the sceptic? No, because this is already to say that the supposedly omnipotent being is only qualifiedly omnipotent – and that is a contradiction in terms.

These points are neither frivolous nor pedantic, because they show that pressure on the concept of deity quickly exposes incoherences, leaving its defenders only with the ineffability move for protecting their adherence to it. But the ineffability move cannot give us an ontological argument, which crucially depends on assertions about the nature of the deity.

Notice that these thoughts, if they cannot be answered, undermine the ontological argument even before its details are examined. But let us examine them anyway; and in a stronger form that does not require a comparative notion of perfection.


The argument’s most familiar version is given by René Descartes in the fifth of his Meditations (1641). His version has it that the concept of a non-existent ‘supremely perfect being’ is a contradiction, just as it is a contradiction to deny that the interior angles of a plane triangle add up to 180 degrees. Accordingly, because we can conceive of a ‘supremely perfect being’, it follows from the very definition of it that it necessarily exists.

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The definitive response was stated by Immanuel Kant in the ‘Dialectic’ of his Critique of Pure Reason (1787), which is the section of that famous work devoted to exploring how reason can go wrong, as happens in the ontological argument. He pointed out that ‘existence’ is not a property of anything, but a condition of anything’s having a property. In Descartes’ statement of the argument, existence is a perfection which deity cannot lack, and it is therefore a property among the other superlative properties ascribable to the deity. But, said Kant, any possessor of properties cannot have its own existence as one among those properties; it must (so to speak, already) exist in order to be a possessor of properties. You cannot say of a table, ‘It is made of wood, has three legs, is round, and it exists,’ for it might have properties different from being wooden, three-legged and round, while still being a table – a metal, four-legged, square table perhaps – but it could not be non-existent and still be a table.

The point is illustrated by noting that if one thinks Descartes’s form of the argument works, a parallel version of it can be used to prove that a devil must be necessarily non-existent. It would go as follows: ‘There is a being which is the least perfect of all beings; such a being which does not exist is – since existence is a perfection – less perfect than one that does; therefore the least perfect being necessarily does not exist.’ Here non-existence is asserted to be a property of a being whose other properties are, presumably, evil, malevolence, impurity and so forth: but one wonders how a non-existent thing can be evil and impure, thus demonstrating that existing is a logically different category from, because a logically prior category to, any properties anything might possess.


A version of the ontological argument is offered by the American theist philosopher Alvin Plantinga, who does not claim that it proves that a god exists, but that it establishes that it is rational to think that a god exists.9 His argument turns on a standard way of explaining the ‘modal’ concepts possibility and necessity. Something is said to be possible if there is at least one way a world could be – a ‘possible world’ – such that it exists in that world. A world is a possible world if it is either our actual world (to be actual it has at least to be possible) or is a non-actual world the concept of which is without internal contradictions. And then we say that something ‘exists necessarily’ if it exists in every possible world – which is merely a different way of saying: a ‘necessary something’ is a something that must exist no matter what else is the case.

Plantinga’s argument is as follows. There is a possible world in which something exists that is the greatest thing there can ever be (a thing which has ‘maximal greatness’). Therefore there is such a thing. And then Plantinga says this thing is god. As noted, Plantinga (wisely) does not take this to prove the existence of a god, but claims that it makes belief in a god rational.

Another approach in this style of reasoning is to say that there is a possible world in which there is a necessarily existing x; and therefore x exists. And as with the ‘greatest thing’ in Plantinga’s version, this necessarily existing thing is identified as a god.

Neither strategy works. The second formulation turns on a technical principle in modal logic: ‘If it is possible that it is necessary that p then, by a certain rule, one can infer that p is necessary.’ Here is the explanation: anything which is possible exists, by definition, in at least one possible world. If it is possible that there is a necessary x, then there is at least one world in which x exists necessarily. But if x is a necessary being – if it must exist and cannot do other than exist – then it must exist in every possible world, including the actual world. Therefore if it is possible that there is a necessary x, there is actually a necessary x.

Leave aside the question what such a thing would be, and why – given that it is only by stipulation that a god is a necessary being – the necessary being in question is the God of theistic tradition, and ask: what reason is there for thinking that anything exists necessarily? That is, on what grounds is it claimed that it is possible that anything is necessary? In fact, the argument is question-begging, for by saying that there is a world in which something is necessary, by the definition of ‘necessary’ what is thereby being asserted is that it has to exist in every possible world. Yet with equal plausibility it can be claimed that ‘there is a possible world in which nothing exists necessarily’ – which means ‘there is a possible world in which everything is contingent’ – and if this is possible (as it surely is: our own world is such a world!) then it follows that nothing is necessary, because only if it is not possible for there to be a world in which nothing is necessary can there be any necessarily existing thing – for remember: such a thing would have to exist in every possible world.


The first version of Plantinga’s argument, which starts from the premise that ‘there is a possible world containing a maximally great entity’ is vulnerable to the challenge that one can equally start from the premise that there is no possible world in which anything is maximally great, from which it would follow that necessarily there is no maximally great thing. Are there grounds for preferring one of these starting premises to the other one? Arguably, given the problem, discussed above, questioning whether the phrase ‘maximal greatness’ means anything, it is the second premise which is marginally more intelligible and therefore sensible. At the least this shows that you have to begin by accepting that there can be a ‘maximally great something’ for the argument to have any grip; and that of course is to argue in a circle.

It would seem that Alvin Plantinga has abandoned attempts to show by argument that it is rational to hold theistic beliefs, because he now argues that there is no need to provide such arguments, on the grounds that belief in the existence of a deity is a ‘basic belief’ from which one begins, not at which one ends by investigation and argument.10 By a ‘basic belief’ is meant such as ‘the past exists’, ‘other people have minds’, ‘one plus one is two’. So Plantinga is arguing that it is just as obvious, fundamental and unquestionable that ‘God exists’.

The least of the problems with this breathtaking assertion is that the supposed basic belief that ‘the past exists’ – and so for the other examples given – can and have regularly been challenged by rational sceptical argument, and yet they are a good deal less contentious than the claim that gods, goddesses and other supernatural beings exist, or that at least one such exists.

The main problem is that calling a belief ‘basic’, so that you do not have to argue for it or provide evidence for it, is gratuitous: you can help yourself to anything you like, and of course anything follows. Choose a convenient belief, give it the most convenient content for what else you wish to believe, and then claim that it is ‘basic’ and therefore in no need of justification. This is too obviously unacceptable to need much comment. As Daniel Dennett said of this view of Plantinga’s, this is ‘Exhibit A of how religious belief can damage or hinder or disable a philosopher’.

The claim that there is a deity with supernal powers has exactly the effect of claiming that a contradiction is true: nothing can be inconsistent with the existence of such a being, and therefore nothing can test whether or not it exists. It is yet again Popper’s dictum, ‘What explains everything explains nothing,’ which shows what is wrong with that.


In Plantinga’s view, the critiques of religious belief given by the likes of Richard Dawkins and Daniel Dennett are worthless: in an interview for the New York Times he described Dawkins as ‘dancing on the lunatic fringe’ and Dennett as engaging in ‘inane ridicule and burlesque’ rather than argument.11 Apart from this, by its nature, being a case of the pot calling the kettle black, it comes richly from someone who thinks we have no need to provide argument or evidence for a belief in deity. Two things that stand out in Plantinga’s claims are, first, that theism is more consistent with science than atheism because a universe ruled by a deity is an orderly one, and therefore fit for the operation of natural laws; whereas a universe not ruled by a deity would be disorderly and not fit for description by science. This is a bizarre view: it seems to imply that unless the universe had a ruler it would be naughty, with galaxies and stars disobeying the laws of gravity and the rest. The point Plantinga misses, in common with all apologists who wish to insert a deity into the picture, is that if the laws of nature describe the universe successfully, then it blunts Ockham’s Razor to bring in an unnecessary addition to the framework of explanation for this fact.

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The second point that stands out from Plantinga’s views is his claim that everyone has a sensus divinitatis but that in some people – Dawkins, Dennett, the writer of these words – it ‘does not work properly’. The Latin phrase, literally ‘a sense of the divine’ but meaning ‘an innate conviction that god exists’, is used as a booster to the claim that belief in god is ‘basic’ and in no need of justification. Again, this would be a very convenient view for the theistic cause, because it applies to everyone without exception; the non-believer is told that his sensus divinitatis is not working properly, not that he has no such thing, and this is why he cannot accept that ‘there is a god’ is as basic a belief as ‘one plus one equals two’.

I repeat the quotation from W. K. Clifford: ‘It is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence.’ It has to be said that by Clifford’s lights Plantinga’s approach provides an example of complete intellectual irresponsibility

Arguing by Design (A.C. Grayling, 2013)

NOTE: The following article is taken from The God Argument: The Case Against Religion and for Humanism, pp. 73-82.


Proponents of the teleological argument deduce the existence of a deity from the appearance of design in nature. Strictly speaking, the argument is only entitled to try proving the existence of a designer; it is a bigger step to say that this agency created the universe as well as designed it, because however natural it might be to think that an agency capable of designing a universe might also be capable of creating it, nevertheless there is no evidence in the appearance of design that the designer was the creator too.

But grant, for a moment, that if there were a designer, it would also be the creator; it is an even bigger step to get from there to the deity of a particular religious tradition, such as the Judaeo-Christian tradition. There are many other religions and mythologies in which the agency credited with creating the universe has no further interest in it, or at least no interest in humans.

Contemporary ‘Intelligent Design’ (ID) advocates are careful not to say what they take the teleological argument to prove the existence of, other than an Intelligent Designer – at least not while they are trying to get their textbooks into American schools alongside biology textbooks. Their creationist or ‘Creation Science’ predecessors were less careful, stating straight out that they took the argument to establish the existence of the Judaeo-Christian ‘God of the Bible’. As the foregoing consideration shows, ID advocates would have a task to advance beyond an Intelligent Designer if their eventual aim – as everyone knows it is – is to defend a traditional Judaeo-Christian commitment. (Islam is a creationist religion and faces the same problem.)

Many of those in the eighteenth century who today would call themselves atheists described themselves as ‘deists’ because they were unable to see how the universe and life could begin without a creative act of some kind.8 They were puzzled by the obvious difficulty that positing a creating agency merely pushes the problem back a step – where did the creating agency pop up from? what explains it? – yet in the absence of any other resource they accepted the fudge. Note that this is not the same thing as an argument from design, but rather is a version of the argument that says: ‘in the absence of having any clue as to what the explanation might be for something, just settle for saying “a god did it”.’ This is the ‘god of gaps’ move.

The deists also held, on the sound empirical evidence otherwise available to them, that the creating agency was no longer at work in the universe – that it was either no longer around or no longer interested. Consequently they did not subscribe to any religious practices other than for form’s sake. At that time it was, in social terms, very difficult not to pay lip-service to the forms.

As the deists’ dilemma shows, the teleological argument was taken seriously in the eighteenth century, by which time two centuries of science had proceeded far enough to reveal many of the natural world’s beautiful complexities, but not far enough to explain their origin and development.

William Paley by George Romney
William Paley by George Romney

The most famous statement of the argument from design was given by William Paley. In his Natural Theology (1802) he invites us to imagine finding a watch on the ground while out for a walk, and being forced to conclude from an examination of its structure and properties that it was made by an intelligent agent. But if we think this of a watch, which gives every indication of being wrought by a purposeful agent, how much more so must we think the same of the eye, which, he wrote, ‘would be alone sufficient to support the conclusion which we draw from it, as to the necessity of an intelligent Creator’.

If this is the most intuitive statement of the design argument, the clearest statement of its logical structure is given by David Hume in his posthumously published Dialogues Concerning Natural Religion (1779). He has his character Cleanthes say:

David Hume
David Hume

“Look round the world; contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy which ravishes into admiration all men who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since, therefore, the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble; and that the Author of Nature is somewhat similar to the mind of man, though possessed of much larger faculties, proportioned to the grandeur of the work which he has executed. 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.”

Hume rejected this argument. His rejection of it turns on three points: on the weak and misleading nature of the analogy between natural things and man-made machines; on the fact that there are alternative explanations of how natural phenomena came to be as they are; and – the point made above – that if the argument established that the universe must have been designed, the most this could establish is the existence of a designer.

In accepting this last point the deists were of course being persuaded by the supposed analogy in play. But they were also making use of the fundamental principle that everything has a cause. Philosophical thinking about causation was influenced by Aristotle’s doctrine of causation, which turns on a fourfold distinction between the ‘formal’, ‘material’, final’ and ‘efficient’ causes of things. The ‘formal cause’ is the plan or design of something. The ‘material cause’ is the stuff out of which it is made. The ‘final cause’ is the purpose or end for which it came into existence. And the ‘efficient cause’ is the actual work that brought it about. On the analogy proposed by the teleological argument, just as intelligence ineliminably figures in any account of the final and efficient causes of human artefacts, so a like intelligence must be supposed to explain the final and efficient causes of natural things.

Stained-glass window showing William of Ockham
Stained-glass window showing William of Ockham

The weakness of this analogy, however, is revealed by the second counter offered by Hume. This is that there are other and better explanations of natural phenomena. Although cosmology and biology had not reached the levels of explanatory power that experimental and theoretical advances have since together permitted, Hume could see that postulating a designer to explain the appearance of nature blunts Ockham’s Razor, the principle which states that one must employ the fewest assumptions and invoke the least number of entities necessary to explain something. So if there could be alternative explanations which are simpler in themselves and more consistent with observed fact, invoking an extra agency is unnecessary. If Ockham’s Razor were not a principle of enquiry, why not hypothesise that flowers are coaxed out of their seeds and up through the soil by fairies, one for each flower?

Moreover the design hypothesis is implausible because it purports to offer an explanation by invoking something itself unexplained. The deists who felt disquiet about this should have taken their disquiet seriously, because explaining something by something unexplained amounts, obviously, to no explanation at all.

And finally the argument is inconsistent with the many examples of bad design that nature offers us (wisdom teeth and the human appendix merely begin a very long list), together with nature’s failures (most life that has ever been on Earth is now extinct) and repeated efforts at producing structures (there are nearly two dozen different evolutionary pathways to types of eyes, something Paley did not know). The first point is a logical point, the second is an empirical one.

One way that defenders of the teleological argument seek to salvage it is by saying that the deity works indirectly, by making natural laws the instrument for realising his designs. He creates the laws, then the laws create nature, thus fulfilling his purposes. This however is an even worse violation of Ockham’s Razor; it accepts that natural laws create the universe by themselves, and then postulates an additional entity to be a creator of the laws.

This is also an example of what Karl Popper meant when he said that a theory which is consistent with everything – which says that nothing can refute it – explains nothing. Consider the ID proponent who rejects the theory of biological evolution while arguing that the designer works through natural laws. He moves the designer further back down the causal chain so that no example of naturally occurring adaptation is inconsistent with this hypothesis – which therefore makes the hypothesis empty.

A more contemporary form of teleological argument turns on the idea of ‘cosmic fine-tuning’. This argument begins from the observation that the universe’s initial conditions, and the physical laws and parameters operative within it, are ‘fine-tuned’ in such a way as to make it possible for life to appear on this planet. Had they been different in even the smallest way, life as we know it could not have happened.

For example: if the strong force in the atomic nucleus had varied in either direction by more than 5 per cent, or if the electromagnetic force binding electrons to atomic nuclei were stronger or weaker, life could not have emerged. If the relative masses of neutrons and protons were different, life could not have emerged. If the gravitational force were different even by a minute amount, main sequence stars like our own sun could not exist and accordingly life of our kind would be much less likely.

If the ‘big bang’ had not been exactly as it was, either the universe would have collapsed upon itself immediately, or it would have expanded too rapidly for the evolution of stars like our sun; so either there could have been no planet Earth with life on it, or at very least our kind of life would not have appeared.


The concurrence of these just-right values constitutes what has been called ‘the Goldilocks enigma’. How can the universe be so extraordinarily apt for life to emerge on our planet, given the infinitesimal chance that nature’s laws should all coincide in the right way for it? Therefore – some say – it must have been designed by a purposive agency.

Much might be said in response. We are asked to think that there is an agency whose aim was to produce us by bringing it about that, after nine billion years or so – the universe is about thirteen billion years old – forms of life would emerge that after a further four billion years would eventuate in us (the first prokaryotes appeared on our planet about that long ago).

Let us leave aside the fact that this speculation makes us the aim of the great universal story; all those billions of years, billions of galaxies, billions of stars – it is all aimed at producing us, with our wars, our dentistry needs, our fashion sense. Even if these things were part of the design to test us so that we can get into another universe – the posthumous one – it would seem a trifle excessive. The least one can say is that it is a view that does not suffer from immodesty about the importance of human beings to the cosmos.

Consider instead the following fact. If my great-great-great-great-great-grandparents (all 64 of them, living about two hundred years ago) had not lived where they did, and done the things they did – and pretty exactly as they did them – I would not exist. But this is a retrospective observation, which I can only make because in fact I exist, even if I am filled with wonder at the (very fortunate for me) millions of coincidences which resulted in me. If my forebears had been inconsiderate enough to do other things in other ways and places instead, with the result that I did not exist, I would not now be marvelling at how fine-tuned history was in bringing it about that I exist. I do not however think that my existence was the point and purpose of all these events, however lucky for me. Rather, I think that it is only because I exist that I see that I would not have existed unless these coincidences occurred.

The ‘Goldilocks dilemma’ of my personal existence, and that of the universe’s parameters and laws, is exactly the same thing.

A variant explanation of the illusion of purpose in the ‘fine-tuning’ version of the design argument is provided by Voltaire’s Dr Pangloss in Candide, a book prompted by the 100,000 deaths in the earthquake and tsunami which devastated Lisbon in 1755. The catastrophe made Voltaire doubt that this world is the ‘best of all possible worlds’, or that it is under the government of a benevolent agency.


Consider Dr Pangloss’ explanation of the human nose, which is that it was purposely designed to support spectacles. This exposes the fallacy in the fine-tuning argument, to see which one needs to know a little logical technicality, as follows.

The fact that a human nose (use the letter X to symbolise the nose) is a necessary condition for spectacles to be perched in front of the eyes (use the letter Y to symbolise ‘spectacles being perched in front of the eyes’) does not entail that, because Y is the case, X is in itself necessary. ‘Necessity’ in the logical sense of ‘having to be so’ is not the same thing as the necessity involved in a ‘necessary condition’ – here things have to be so only relative to something else’s being the way it is. In the case of X’s being a necessary condition relative to Y, but not in itself necessary, X could have been different, and if it were so, there would, or at least might, be no Y. For example: if humans did not have noses, spectacles might be worn as goggles are, held before the eyes by an elastic strap.

onion10-5This is just how it is with the universe. We humans are the Y of which nature’s parameters are the X. We exist because the parameters are as they are; had they been different, we would not be here to know it. The fact that we exist because of how things happen to be with the universe’s structure and properties entails nothing about design or purpose. Depending on your point of view, it is just a lucky or unlucky result of how things happen to be. The universe’s parameters are not tuned on purpose for us to exist. It is the other way round: we exist because the laws happen to be as they are.

Theistic Arguments (A.C. Grayling, 2013)

NOTE: The following article is taken from The God Argument: The Case Against Religion and for Humanism, pp. 65-72


In this and the following chapters I examine ‘arguments for the existence of God’, as the standard phrase has it. I do it in detail, and in the context of other considerations that arise in discussion of these arguments – semantic, psychological and polemical considerations chief among them – something that is too rarely done, although doing it brings a great deal of light to bear on the arguments themselves.

The importance of this contextual approach to these arguments is that apologists for religion wish to sustain the impression that such discussions are rational in the way that discussion of genetics or Roman history is rational, and in the way that discussion of fairy lore, or astrological concepts as employed in assertions such as ‘Mercury is in opposition to Mars in the Third House’, is not. It is rational to discuss the fact that lots of people believe that astrology reveals character and destiny, but it is not rational to discuss whether people born under the sign of Aries are typically more rash than those born under the sign of Gemini. Theological discourse is of this latter type – ‘Is the Son of one substance with the Father?’ and ‘Does the Holy Ghost proceed from the Father and the Son, or from the Father alone?’ are utterances that have caused wars, persecutions, schisms and burnings at the stake; and they are exactly of the same category as ‘Are Aries people more rash than Gemini people?’ – that is, they are part of the internal discourse of the belief system, and they only make sense to anyone who has accepted the premises and parameters of the belief system already.


Let us call discussion about why people believe in astrology an ‘external discussion’ and discussion about the different character traits of Aries and Gemini people an ‘internal discussion’. We then see that ‘arguments for the existence of God’ are intended as external discussions, and therefore an invitation to rational argument about theistic claims. One large problem with this, as we shall repeatedly see, is that to have this external discussion one has to make use of internal discussions in the crucial sense that it is these latter which tell us what the former are about. The question is: what is this thing theists call ‘god’ that these arguments are going to try to prove exists? How can you prove such a thing exists (or: such things exist) unless you know what is under discussion? You can only say what is talked about by reference to the internal discussions; but the internal discussions only make sense if the external discussion has shown that there is something to talk about.

A Teleological Argument Print by Daniel G Walczyk
A Teleological Argument Print by Daniel G Walczyk

This problem has to be borne in mind throughout what follows.

Anyone who studies philosophy or theology immediately meets with a standard set of ‘arguments for the existence of God’. The best known is the ‘argument from design’, called by philosophers the ‘teleological argument’ from the Greek word telos meaning ‘aim, end or purpose’.

The second well-known argument students meet with is the ‘ontological argument’, an argument that claims to establish the existence of a deity by reason alone. It does this by claiming that a deity exists by definition.

A third argument is the ‘cosmological argument’, like the teleological argument an attempt to provide an empirical basis for the existence of a deity, but this time inferring it from the supposed fact that the world cannot be its own cause or ‘ground’.


Other arguments include a moral argument, roughly speaking that there cannot be morality unless there is a deity, and a collection of further considerations intended to establish that theistic belief is rational, desirable, or at very least prudent.

In all these cases an argument is being offered, and arguments invite rational scrutiny. The word ‘argument’ is here being used in its logical sense to mean the derivation of a conclusion from premises. Premises can support a conclusion either demonstratively and conclusively, as in the formal deductive systems of logic and mathematics, or by rendering the conclusion plausible or persuasive to the point of making it irrational not to accept it (and, if relevant, to act upon it). This distinction was explained earlier. Argument of the latter kind is inductive. Arguments endeavouring to establish the ‘existence of God’ can be either deductive or inductive.

I put ‘scare’ quotes around the phrase ‘existence of God’ because, as noted earlier, use of the capitalised word ‘God’ makes it look like a proper name which, in virtue of being one, carries the suggestion that it names something. There is a major debate in philosophy about naming, which we know cannot have straightforward existential implications given that some names, such as ‘Harry Potter’, name fictional entities; and this alerts us to the possibility of question-begging assumptions being involved in arguments that claim to establish the existence of something when talking about that something already seems to presuppose its existence, or at very least the possibility of its existence.

It is better to insist on the formula I began with, namely, ‘arguments for the existence of deity’, although we immediately find ourselves in need of an understanding of what is meant by ‘deity’ or ‘god’ and their cognates. The difficulties relating to this, mentioned earlier, greatly complicate the task of analysing attempted proofs of existence, for how can one prove the existence of something unless one knows what it is supposed to be?

There is a further complication. This is that most religious people do not, of course, subscribe to their religion because of arguments in favour of it, still less arguments establishing the existence of the deity central to it. The arguments examined here are without exception rationalisations of beliefs which are already accepted. In the great majority of cases, people belong to their religion because it is the religion of their parents, learned in childhood and thereafter constantly and in diverse ways reinforced by being present and observed in their communities. When a religion is adopted in later years the impulse for it is almost wholly emotional rather than rational; proselytising of teenagers and adults typically targets loneliness, confusion, failure, grief, anxiety and depression as opportunities for conversion. The psychological support given by the fellowship thus offered is attributed by the convert to his newly formed relationship with that religion’s deity – or so the sceptical observer of this phenomenon would say. It is difficult to find sound empirical data on the length of time that converts remain converted; anecdotal evidence suggests that late conversion, even when it produces the zeal that makes converts more devoted than the (so to speak) natives of the faith, more often than not does not ‘stick’.


Because non-rational motivation plays a much greater role in prompting and supporting religious commitment than ‘arguments for God’s existence’, it merits particular challenge, because having faith – holding beliefs and accepting doctrines either without evidence or even in the face of countervailing evidence, which most religious people actually regard as a virtue – directly controverts canons of intellectual integrity. ‘Faith’ is not a respectable or admirable thing; having been so long paraded as a virtue and worthy of respect, the truth is otherwise: its critics have no compunction in saying that it is irresponsible, lazy and too often dangerous.

Because it would be fruitless to attempt proof of the existence of something which is undefined, ineffable, or too mysterious for finite minds to understand or describe, one has constantly to remind oneself of the difficulty in attaching meaning to the word ‘god’ or ‘deity’ in talking of arguments for the existence of such a thing. As noted in Chapter 2, it is common for religious apologists to reply to critiques of such arguments by claiming that deity is incomprehensible, which puts an end to the debate because, tautologously, there is nothing to be said about what nothing can be said about. Yet as it happens, religious apologists actually find a lot to say about such a thing after all – not just that it exists, but that it has a specifiable nature (it is ‘love’, it is omniscient, omnipotent, morally pure and the like), and they even know with a great deal of precision what it requires of mankind in the way of behaviour and commitments. This does not appear to strike apologists as contradictory, which it is. The ineffability claim is inconsistent with the fact that most religions have scriptures or literatures which say a great deal about the divine being or beings that figure in them. The standard arguments for the existence of deity draw upon this material. For example, the classic version of the ontological argument premises that the deity whose existence it seeks to prove possesses ‘all perfections’, meaning at very least no limits to or defect in any such positive property as wisdom, purity and goodness (the opposites of ignorance, lustfulness and evil). The positive properties are said to include power – indeed, all-power: omnipotence – but power cannot be a positive property unless qualified as such, because presumably evil agencies (the devil and his minions) have some degree of power – they cannot work their evil otherwise. However: the all-good, pure, all-powerful, all-wise being is the traditional conception of deity in the Judaeo-Christian tradition, of which there are offshoots including Islam and Mormonism; and the concept of deity in all these is therefore similar.

Note that the positive characteristics attributed to deity are the ones we humans most approve of and wish we had. Obviously enough we are finite beings, limited both in intelligence and in knowledge, and given to various weaknesses and failings. Our lives are brief and often beset with trouble and illness. Deities tend to have the opposite of these things, and the promise held out to those who will obey their priests is that they will achieve the same at some future time – after death usually, though some sects are more optimistic. Traditional definitions of deity turn on negations of the human lot, and are therefore anthropomorphic in reverse: based on desirable opposites of undesirable human characteristics. Those who say that the nature of deity is ineffable avoid having these considerations offered as a count against theism, but then ineffabilitists are strictly speaking not in a position to offer proofs for the existence of deity, or (more weakly) reasons why anyone might think there is any such thing: if they are serious about the ineffability claim, they have painted themselves into the corner of not being able to say very much, or indeed anything.


This raises an interesting point. Think of trying to get an investor to put money into a scheme which cannot be described or talked about. It is unlikely that anyone was ever persuaded to believe in a we-know-not-what; an indescribable deity has to be arrived at by retreat from a defined deity, a deity of tradition or childhood. The other alternative is that the person persuading someone to believe in a we-know-not-what would have to have great charisma and plausibility; no doubt this sometimes happens. But even here there has to be something to start with, some sense of the word ‘god’, which the persuader can say is not correctly understood (by all the other religions no doubt) or ‘cannot be spoken of or described’.

The standard arguments for the existence of deity are said to belong to what is known as ‘natural theology’ rather than revealed religion, but we see from the foregoing considerations that what natural theology owes revealed religion in the way of a concept of deity is obvious and inescapable. Therefore it is the deity of tradition – eternal, omnipotent, omniscient, morally perfect, in short infinitely possessed of all the positive characteristics that people most admire and wish they had – whose existence the arguments for the existence of deity attempt to prove. This type of deity is to be understood as the subject under discussion throughout the following.

Another point that has to be mentioned in order to be set aside is that the deity of tradition is always referred to as ‘he’ (believers write ‘He’); this is an accident of history, but in personalising the deity it once again forces a circular assumption that such a thing exists even in the process of attempting to prove its existence.


The two most often discussed arguments are the ‘teleological’ and the ‘ontological’. I begin with them, taking each in turn.