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Perfect...absolutely perfectReview Date: 2008-05-14
Let Go of Your Old B.S. (Belief Systems)Review Date: 2006-09-16
I've mentioned in several other reviews how there was a time in my life where I felt like an abject failure...that I was a huge dissapointment to all of life. I'd look at my world and see nothing but despair and negativity and hopelessness. I really wanted to end my life at one time. But looking back on those days, I realize that I didn't want to die as much as I wanted all those thoughts I had about my life to die.
But how do we change our thoughts? How do we go from thinking that we are failures to thinking that we're successful? We change our thoughts about ourselves by changing the thoughts we have about ourselves. I'm sorry to be so simplistic. I'm sorry I don't have some "Wa-zoo" device I could sell to you like the Nega-vac 3000 that sucks away all your negative thoughts and feelings, but the bottom line is that if you want to start thinking and feeling good about your life, then you are going to have to start thinking and feeling good.
You see, we do play a role in our own lives. We do have a say as to what we are going to think about. If you woke up feeling kind of lousy this morning, I want you to do something. I want you to go back to bed. That's it. Put the covers back over you and get up again...but this time get up thinking a positive thought about yourself...this time get up feeling as though you have something to offer life because you do; YOU!
This book is a total Godsend. It is to be devoured. It is to be assimilated. When you read it you can just feel little skyrockets of joy going off in your mind. I'm not gonna kid you, it does take work to change your thoughts and it takes even more work to keep them changed but think about this, the moment you begin to change, the WHOLE UNIVERSE will change with you. It has to! There is no set reality! All reality is, is your ideas about it, anyway.
So you could be a totally boring, mouth breathing drone or you could actually become something wonderful...something beautiful...you could be like me! And I am wonderful! I am beautiful! I am rich! I am successful! But then again, so are you. The only difference is, is that you aren't thinking it...you aren't feeling it. You are a success now. You really are. Consider this your invitation to become even more successful!
I wish you well on your journey of Light.
Ernest Holmes at his best.Review Date: 2007-05-12
The wisdom of Ernest HolmesReview Date: 2004-05-21
Ernest Holmes will tell you about the concept of Divine Mind, Spiritual Supply, Mental Laws, and why our thoughts create our experience.
The first time I read his concept of "Entering The Absolute", it really opened up a new way of thinking for me. He says that to enter the absolute means, be able to think independently of any existing circumstances or problems. Meaning, if you have any problem or situation which you wish to solve or get out from, the only way to get out from it is to spend your focus mainly on what you really want - which is the solution/answer. If you are poor, you have to think thoughts of wealth,abundance and success, to dwell on the "Infinite Supply" and never on the present circumstances. Many other authors have written about true stories where people have gotten themself out of their situation of lack, by daily thinking and feeling about what they truly desire.
I recently read that the author Anthony Robbins, many years ago when he was broke, he set such big 'impossible' goals for himself such as owning a huge castle to live in, a limosine, being a multi-millionaire and being the successful person he desired to be. And he mentally rehearsed each goal everyday, as if its already achieved, that within JUST ONE YEAR he achieved all of his goals above! The castle, the limo, the wealth and life he dwelled on everyday!
For those who are interested in this topic, you may want to read "As A Man Thinketh" by James Allen. However, I still think 'Creative Mind and Sucess' is the best. If you are interested in Ernest Holmes, I recommend his other books such as "This Thing Called YOU", "Love And Law", "The Essential Ernest Holmes".
Metaphysics Broken Down in Laymen's Terms Perfect Starting PointReview Date: 2007-05-14
Ive read all of Ernest Holmes book, but this one has to be the best for those on a new path or wanting to study and practice these principles especially when you cant make it to a local churtch or study group. Science of Mind is the ultimate text, but the language is very rich , Creative Mind was written almost 100 years ago but is still very prevalent today. YOU CANT DO WRONG WITH STARTING HERE!

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Praise for Crossing 13 Memoir of a Father's SuicideReview Date: 2008-09-13
Such a powerful story!!Review Date: 2008-09-06
Draws you in from page 1......Review Date: 2008-09-05
An incredible book Review Date: 2008-09-03
What would you do if your mother or father suddenly committed suicide? In today's world a teenager has to deal with looks, friends, school and family. How could you manage with a felo-de-se?
"Crossing 13" is an authentic account of a thirteen-year-old survivor of a father's suicide. Carrie Stark Hugus writes honestly and courageously about her experience. "Crossing 13" is an incredible book relating to the events before and after the suicide. Suicide is always a touchy topic and Carrie Stark Hugus handles it with care.
The book includes several sections in the end like: Grief Support Tips, Understanding Suicide, and Facts and Statistics.
I have never had anything like a suicide of a loved one happen to me, so I can't relate. All I know, as a blissfully unaware person, is that something like that happening to me would be terrifying and traumatic. It must have taken a lot for Ms. Hugus to cope and, more so, publish her experience. I recommend "Crossing 13" to everyone and especially anyone who has had this happen to them.
Her work is valuable and comes highly recommended Review Date: 2008-08-27

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Wicca in the KitchenReview Date: 2007-10-05
Thank you!
Another must-have Cunningham reference.Review Date: 2007-09-17
Cunningham does it againReview Date: 2007-09-06
Cunning Enc. Wicca KitchenReview Date: 2005-09-29
I like having it to use as a resource so I can double check what I'm doing, as I sometimes cannot remember as well as I use to.
GREAT KITCHEN RESOURCEReview Date: 2005-09-06


Clear and concise, but overly orthodox in orientationReview Date: 2006-08-01
It is in the swami's discussion of male/female roles in the home and in the larger world that some readers may have some difficulty. In this catechism the author unequivocally states that women best serve society by functioning in the traditional role as caregivers and therefore should not work outside of the home. Conversely, the husband should pursue a career outside the home while the wife acts as a supporter of his success in the world. Despite what appears to me to be a dogmatic adherence to Hindu socioreligious conventions, the text is highly readable and vast and varied in it's discussion of Hindu, and especially Shaiva, religiosity.
A comprehensive reference on a variety of topicsReview Date: 2002-04-10
However, like other books on Hinduism I've tried, this book left me wondering how to resolve some of the ideas with American life and culture and didn't give much insight into what it's like to be Hindu in the United States. Figures, since the book isn't targeted at Americans. I guess I'll have to try yet another book for that!
Great ArtReview Date: 2004-03-14
Perfect Book to Learn and Live as a HinduReview Date: 2005-06-16
This book presents almost every aspect of life from Hindu perspective, such as explanation of the soul, our purpose on earth, marriage and family, gender roles, social responsibility, death, reincarnation, and also an unbiased comparison of most other major world religions. Every topic is presented in a simple short topics which makes reading this book such an ease.
The views, stated in the book have very good explanation and reasons on why it is in such a manner. For example, reasons to be vegetarian, law of karma(good deed), praying to statues and why every human soul are unique. It allows readers to question and reason on each views before accepting them. The views in the book makes so much sense, and will certainly will give a good clear picture of the depth of hindusim and change anyone view that hinduism is merely praying to statues. I am most impressed that the book says hindus view all other religion with respect and they believe "The truth is one, but paths are many".
To call it merely another book is an understatement. It is the book of life! The 6th edition is the first part of the tri-book mastercourse by subramuniyaswami, it explains abt the fundamental of hinduism. His second book "Living with Siva" gives a practical approach on how to lead a hindu way of live and the final book "Merging with Siva" allows serious seekers to experience God himself throught meditation and yoga. Yes, Yoga, it is more than a physical & breathing exercise that have been practised by most western society without realising the true value of Yoga.
(...)
I would recommend this book to everyone, including the non believer, because this book is not only about believe/faith alone but more about way of life and guide to personally experience God himself.
Excellent Hindu IntroReview Date: 2002-12-02
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Destined for the Throne Review Date: 2008-09-30
A provocative and lifegiving bookReview Date: 2007-03-12
simply stated... REQUIRED READINGReview Date: 2006-04-25
Wrong Teaching in the ChurchReview Date: 2007-05-07
"In order to understand what happened at Calvary, one must first comprehend what took place legally in the fall in Eden." Unfortunately, again we are getting off entirely on the wrong foot here, but let us continue for the sake of discussion, primarily because what Billheimer writes reflects wrong thinking in the church that has been going on for many hundreds of years - thinking that falls into the context of the "tradition of men" the apostle Paul warned about in Col 2:8: "See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ."
"Man was originally made for authority (No, he was made for relationship, from which "authority" derives. Matt. 22:36-39 & John 13:34). He was created and fashioned for dominion. When he came from the hand of God he was given rulership of the earth, the kingship of its life, and the control and mastery of its resources......The entire universe is governed by law (by God, actually - Hebr. 1:3; Col 1:17). Redemption from beginning to end is based upon a system of divine jurisprudence. It has a legal foundation. (The Bible says nothing about 'divine jurisprudence' or about any 'legal foundation' - but it has much to say about God's wondrous love - John 3:16) God's grant of authority and dominion over the earth to man was a bona fide gift. This authority and dominion became legally his. What he did with it was his own responsibility. (Actually, 'Dominionship' biblically involves stewardship and accountability to God. Matt. 25:14-30 - God never gives up His own sovereign control over His creation.) If, so to speak, he 'fumbled the ball' and lost it, God could not lawfully step in and repossess it for him. Without doubt, Omnipotence had the power to void Satan's conquest of Adam and his heritage, but this would have violated His own moral principles of government. If God had gone over man's head and forcibly repossessed the title to the earth from Satan, that would have been without due process of law." (It is really very hard for me to believe that any 'Bible scholar' would be capable of such sloppy thinking as this, but as I said this is representative of thinking that has been expressed for hundreds of years. I had the privilege of visiting Paul Billheimer and his wife in their home in the '70s before they went to be with the Lord, and greatly enjoyed their hospitality. I respect Paul Billheimer, but what he has written here is not supported by the Bible. We know that Adam did 'fumble the ball' - though it would be more accurate to say he believed a lie instead. In any case, God is still God and the Bible clearly shows He is sovereign in all that He does. He is omnipotent, yes - and what He does is on the basis of His own free choice, his own 'good pleasure' [Isa. 46:10; Phil. 2:13;Col. 1:19] - NOT because of any 'moral principles of government' or 'due process of law. Is the Law greater than the Law-giver? Definitely NOT! If it were, it would be god instead of God!)
"When Adam chose to obey Satan, he became Satan's slave......As a slave of Satan, Adam lost all of his legal rights, not only to his person but also to his domain. This gave Satan legal authority to rule over man and the earth. If Satan's dominion was to be revoked, a way had to be found to redeem fallen man and recover his lost authority without violating universal principles of justice. Since Satan was now the legitimate possessor of Adam and the legal ruler of the earth, God had no moral right, under His code of justice, to arbitrarily annul it......."
(What nonsense! None of this can be found anywhere in the Bible! What 'rights' does a person have before God who is a rebel against Him, and does not trust and obey Him? Neither Satan nor Adam had any rights, Biblically-speaking, other than those which God freely chose to give them. Satan only has 'authority to rule over man and earth' because God has freely chosen for his own purposes to allow him that 'rule.')
"Thus a member of Adam's race had to be found who could qualify to enter suit in universal court and wrest Adam's lost heritage and dominion from Satan....." (Actually the real problem, biblically speaking - from God's perspective, was not some fictional legal battle but the fact that man had sinned and had spiritually died - that was the problem that needed a solution. Man was spiritually dead and therefore needed LIFE - something no 'legal' victory could provide him. But man could not save himself, could not make himself alive - he needed a Savior.)
"Jesus came as an authentic member of the human race. Since He was conceived by the Holy Spirit and virgin born, Satan had no legal claim upon Him. In order to establish a legal basis for authority over Him, it remained for Satan to attempt to induce some moral flaw or imperfection in His character or conduct....." (Why is Billheimer ignoring what the Bible says and substituting his own theology? God told Adam, ".....in the day that.....you shall surely die." Adam put his trust in a source other than God and died as a result. It was not a matter of "inducing some moral flaw or imperfection" but trying to tempt Jesus successfully, as had been done with Adam. Why all this legal jargon?)
"Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. 'All this I will give you,' he said, 'if you will bow down and worship me.' Jesus said to him, 'Away from me, Satan! For it is written: "Worship the Lord your God, and serve him only."'" (Matt 4:8-10)
"In the wilderness, Satan offered Jesus a shortcut to world dominion if He would fall down and worship him - just once. Satan alleged that authority over all the kingdoms of the world had been delivered unto him and that he gave it to whomsoever he chose. Jesus did not challenge his claim, for He knew Satan's legal basis for it."
This particular temptation of Jesus probably symbolizes more than any other that which lies at the heart of the challenge facing man - what or who is his god? "For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?" (Matt 16:26) But Billheimer, and others like him, completely misses the focus of this temptation. Has Satan, the "father of lies," suddenly started telling the truth? But whether Satan did or did not have any "legal basis" for his claim to "authority over the kingdoms of the world" was irrelevant. The fact Jesus did not "challenge his claim" had nothing to do with the question of whether Satan had any "legal basis" for it. As a matter of fact, Satan's claim was at God's discretion (or "pleasure") only, as discussed above. Jesus answered Satan according to the true focus of the temptation: "Go, Satan! For it is written, " YOU SHALL WORSHIP THE LORD YOUR GOD, AND SERVE HIM ONLY." Matt 4:10. The issue here was NOT if Satan had a claim to 'the kingdoms of the world,' but IDOLATRY. The offer of the earthly kingdoms to Jesus was a ploy by Satan to entice Jesus, the "last Adam," to worship him instead of God. It seems that whenever I hear this verse taught, the belief that this verse shows Satan's ownership of the earth is emphasized - and that is all! Not only is this wrong theology, but it entirely ignores the principal declaration - the assumption by the creature (Satan) that the Creator should fall on His face in worship to him!!! How relevantly this verse speaks to the world's situation today! In so many ways man is in effect telling God that he is better qualified to be "god" than God is."Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man...." (but then of course along came the additional lie by "scientists" which said that man had his ancestry in lesser creatures from which he "evolved") and of birds and four-footed animals and crawling creatures." Rom 1:22-23 How foolish, indeed, the world is in its thinking - what folly it engages in as it races headlong into destruction it its rebellion against God and the truth He speaks."For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen." Rom 1:25
The concept that Satan is owner of the earth is wrong theology. There are those who say he possesses the "title-deed" to the earth, giving him ownership. There is nothing in the Bible to support this. Satan may indeed be the "ruler of the world" (John 14:30), but only at God's discetion and for His sovereign purposes - God is the sole owner (Ps. 24:1, 50:10, and many other verses throughout the Bible - including such parables of Jesus as Matt. 21:33-41). Whoever "rules" (man or Satan) does so only with God's permission and for His purposes (Job 1:6-12; Luke 22:31). Actually, Satan is a usurper, pretender - he has no more legal right to the "kingdoms of the world" than he had to God's throne (Isa. 14:13)! When Satan tempted Him with the "kingdoms of the world," Jesus knew they were His to rule by divine right (Rev. 11:15; Phil. 2:10) anyway, not Satan's. Satan's "rule" was only temporary, with God's permission, for His purpose.
Inspiring, Revelatory and ChallengingReview Date: 2006-03-28
It is almost unbelievable, but the author authentically demonstarated from the Scripture the heritage we have with God--a heritage that not even the angels have. No wonder the fallen angels are resolved to sabotage this heritage.
This book is a must read for every Christian, especially because prayer is not optional. And how beneficial it is to know why we can't afford prayerlessness!

In the third grade my son was convinced he was retarded!Review Date: 2006-06-07
This book saved his life!
great resourceReview Date: 2002-08-27
A key to unlocking the doorReview Date: 2000-11-27
Unicorns are RealReview Date: 2005-09-08
We are just starting to learnReview Date: 2003-06-01

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Apologetics Concerning the Nature of ReligionReview Date: 2008-03-01
Apologetics or is it antiapologetics, I have read Hodges arguments about cause and effect, primary and secondary causes in his work on systematic theology which was written a hundred years after this work. RC Sproulamong others discuss similar issues today with a contrary conclusion. David Hume's dialogue about the existence of God and the attributes of God does form some of the frame work for further philosophic and theological discussion. Some seems quite aimless like his discussion whether God is wholly other. Some theologians may make this statement and argument, but this certainly is not fundamentalist or scriptural perspective of God. What I found most interesting in this work is his discussion of causality. Mr. Hume's focus was on Natural theology or the idea that God could be perceived or not perceived through nature. But also included was knowing God through rationalization. To this he compared three notions:
{1} That there is a self existent Being who always existed, never created, and is the ultimate Cause of the whole universe. Something that never was caused, but is the cause of all else.
{2}That there is no ultimate cause. History is an infinite amount of causes and effects that has no starts or ends. Matter in some form has always existed and matter has always been in motion. Universe or galaxy may have a point of beginning, but not what it is composed of.
{3}At a point in time there was no matter, then at another point of time there was matter. The matter move in motion to develop things as we know it.
David Hume does not discuss the concept that simply nothing really exists. I would guess in an earlier work he had dismissed it in some form. It is my conclusion Mr. Hume found point one as absurd as point 2 or 3.
The other major focus of discussion in this work how an all knowing creator, who has all power, and has the capacity to perceive every thing that is going on can create a world that has the highest being of creation suffer pain and evil among each other. The argument is made in this work that the universe does not function in a rational manner, therefore such all knowing, all powerful and all powerful God does not seem to exist. Some reviewers consider it a complete debunk of intelligent design and it certainly a source of comfort for those who do desire.
A Paradigm of PhilosophyReview Date: 2004-06-02
Most of the Dialogues is devoted to discussion of a posteriori arguments for the existence of God. The main argument considered here is the classical argument from design, which Hume seems to understand as an analogical argument of the following sort: the complexity and order of the universe show that it is similar to artifacts created by human intelligences; similar causes have similar effects; therefore, the universe must have been created by a being with something like a human intelligence; therefore, the universe must have been created by God.
Hume's objections to this argument are legion, and many of the individual objections are both ingenious and forceful. He provides reasons for thinking that the universe isn't all that similar to artifacts created by human beings. He argues, for instance, that at least in some respects, the universe resembles animal or vegetable life more than it resembles artifacts created by human beings. Hume also provides for thinking that, even if we think the universe is similar to a human artifact, we ought to think the universe was created by a being quite unlike God. The relevant empirical evidence, he argues, provides us with no good reason to think that the universe wasn't created by multiple beings (large human artifacts are usually created by multiple beings), or that the being(s) who created it are still alive (human creators die), or that the being(s) who created it were infinite (it's not clear that creating the finite universe would have required infinite power), or that the being(s) who created it were morally perfect (the universe, with all its misery and despair, certainly isn't what one would expect from a perfect being). Furthermore, he proposes certain alternative naturalistic explanations of the existence and nature of the universe; and he claims that it's unclear why an appeal to divine creation is to be preferred to these speculative naturalistic stories of the universe's creation.
As I hope this all-too-brief synopsis suggests, Hume's cumulative case against the argument from design is quite impressive. It is, of course, possible to avoid some of these criticisms in various ways, and his speculative naturalistic explanations leave quite a bit to be desired. But the total case is a philosophical demolition par excellence. Indeed, I'm pretty sure that Hume has shown that the argument from design is more or less worthless as support for anything resembling traditional theism. So, if you're enamored of that argument, I suggest you pick up book and wrestle with the criticisms found here.
Now, this isn't all Hume discusses in the Dialogues. There's a section discussing a priori arguments for the existence of God; it focuses on arguments against a version of the cosmological (i.e. first cause) argument. And Hume's arguments concerning the cosmological argument also rule out any sort of ontological argument, as he claims that no sense can be made of the idea of a necessarily existing being. The book also includes a few some brief discussion of particular issues concerning religion.
Where, in the end, does Hume come down on the issue of theism? It's hard to tell, as it's not clear that any of the particular characters speaks for him. Philo, the character who often appears to be speaking for him, never denies the existence of a deity; he simply denies the ability of human reason to discover anything substantial about what such a being is like. That Hume agrees with this is, I think, the most we can glean from this text about Hume's own religious views. It seems clear that he has no sympathy for organized religion, or for any religious views that purport to describe the nature of God, His intentions, or how and why He created the universe as He did. And the only positive religious claim that is given respectful treatment here is the bare claim that we have reason to think that the cause of the universe as a whole is somewhat similar to a human intelligence.
But does acceptance of this minimal thesis amount to his being a theist? Again, it's very hard to tell. First, of course, one might wonder whether this fairly vague positive view is enough to amount to some form of theism. But let's put that issue to one side. Even if it is enough to support some form of theism, it's often difficult to tell whether Hume means to be advocating such a position here. The problem is that it often seems Hume's explicit advocation of this position amounts to little more than a description of what he thinks is an inevitable human tendency to think this way. Given how our minds actually work, he seems to think, we're bound to think something like this about the origin of the universe. Yet it's somewhat unclear that he thinks forming beliefs in this way is reliable. It may simply be that we have a brute instinct to think in a way that insures we'll see the world as resulting from some human-like intelligence, and it's at least not clear that that isn't a debunking account of the plausibility of theism. (For more support that this is a debunking explanation, see his The Natural History of Religion, where the explanations of various religious beliefs certainly seem to be one's that suggest those beliefs simply aren't plausible.)
Is God Knowable By Reason? Review Date: 2005-03-10
David Hume made a reputation by writing on reason and its limits. The main thrust of the Dialogues Concerning Natural Religion is to question whether theological arguments for God that assign Him positive attributes (omniscient, omnipotent, omnibenevolent, etc.) go beyond reason's limits in assigning these attributes. We watch Cleanthes (believer in theological arguments), Demea (believer more on faith) and Philo (disbeliever in theology's efficacy) hash out whether reason and experience alone give us reason to say anything whatever about God.
Hume explores all of the major arguments for God's existence. First, the a posteriori argument is explored; the argument that just as seeing a house gives us reason to assume an architect and builder, seeing the world should give us reason to infer a designer. Hume (through the skeptical voice of Philo) sees much wrong with this argument. Why? Because the reason we infer a builder for a house is because experience has shown us that houses have builders, thus when we see a house, we assume that, like other houses we've seen, this one too has a builder. But experience does not tell us that where there is a world, there is a designer. The leap is extra-experiential. Further, even if we DID infer a designer, why infer just one? Houses have construction crews of multiple people; if we analogize between the house and the world, then why not infer that the world, too, might have infinite creators? (And why infer that the world's creator is omnipotent, if all that is needed to create something is to be more powerful than the thing created - no more, no less?)
Next, we go through the a priori argument - the argument from first cause. Hume (Philo) is quick to point out the obvious flaw with this. If everything needs a cause, then what caused God? If God is said to be eternally existing, then why couldn't the natural world - rather than God - be thought eternal instead? And further, why is a infinite chain of causes and effects so unimaginable, anyhow? (Isn't it just as sensical as an eternal God itself not caused?)
Lastly, Philo brings up the argument from evil. In a nutshell, Philo suggests that while theology sees all the perfections of the world, proclaiming them clear evidence of remarkable design, theologians dismiss or downplay the imperfections. If God is said to all-good Himself, then why did he create humans with such flaws? (one assumes that an all-powerful, all-good God could have avoided those errors).
Still, the main thrust of this book is that Philo, far from challenging whether God exists, challenges theologies capacity to assign ANY characteristics to God by reason and experience alone. Hume does a good job not only in outlaying arguments as to why reason is not capable of knowing a thing about God, but also in making believable dialogues (compared to Plato, whose characters are all made to be one-dimensional foils for "Socrates.") As in so many other areas, Hume was a pioneer in the realm of the philosophy of God. This book furnishes strong proof of that!
Does God exist?Review Date: 2005-09-09
Hume was very concerned about rationality. Hume was never publicly and explicitly an atheist, but his rational mind, concerned about sensory and intelligible evidence, led him to question and doubt most major systems of religion, including the more general philosophical sense of religion and proofs of the existence of God. The primary arguments in his 'Dialogues Concerning Natural Religion' deal with the Argument from Design, and the Cosmological Argument. There is an assumed distinction here between natural religion and revealed religion, an especially important distinction in the Enlightenment and post-Enlightenment philosophical structure.
- Natural Religion and Revealed Religion -
Natural religion is the idea that we come to know and understand God (and, consequently, what God wants or expects of us, if anything) simply from nature and our sensory perceptions, as well as our interpretations (emotion and rational) of this kind of understanding. From very early in his writing career, Hume attacked the idea of natural religion and most of its conclusions, drawing a sharp line between what we can actually know and what ends up being fanciful extrapolations based on other-than-rational ideas and evidence. Revealed religion is primary what most religions base themselves upon - the burning bush to Moses, the resurrection and post-resurrection appearances to the Apostles, the Buddha's enlightenment under the tree - these are examples of revelation. While Hume does take on the idea of revealed religion in his other works, this particular text does not concern itself with that topic, and stays in the domain of addressing natural religion.
- The Argument from Design -
Arguments from Design have always had a strong appeal to believers within religious frameworks; they have often been used as tools of evangelism, as attempts to show that beyond the revealed doctrines, the very nature of things points to a creator. In very short order, the Argument from Design in Hume's newly-industrial time might have read like this:
- Machines are designed by beings with intelligence.
- The world and the universe it is in resembles a machine.
- Therefore, the world must have been created by means of intelligent design.
This is an argument by analogy, and is convincing to some, but often more convincing to those already inclined to believe in the existence of God.
- The Cosmological Argument -
The Cosmological Argument is at once both more subtle and more simple. The most simple way of stating it would be that God is the 'first cause' of everything. If everything has to have a cause (even the whole universe), then that first cause must be God. In the twentieth century era of thinking of a universe that began with a Big Bang, it seemed to some that the Cosmological Argument was confirmed.
Hume would have been familiar with Leibniz's more subtle form of the Cosmological Argument, which argues for a world of infinite contingent causes. However, there has to be something outside of this system of infinite causes that produced the series - thus, even in a universe with no set beginning or ending, there would still need to be an overarching cause.
- Hume's Arguments -
Hume argues on many levels. His first criticism of the Argument from Design is that this analogy (as are most arguments from analogy) is faulty and not exact; we have no idea if the universe is like a machine. Even if it was, machines are often designed and built by several designers - why argue for one God rather than several? How do we know that matter and the universe don't have their own, internal self-organising principles?
With regard to the Cosmological Argument, the argument is a little more strained. Hume argues that, in any series of causality, once one knows about each cause, it makes no sense to inquire beyond the sequence of causes to some other effect. This is a very Empirical argument, to be sure, and while perhaps not entirely satisfying, it still has merit in philosophy to this day.
- Hume's Structure -
This is a dialogue, set up in the classical way of people talking with each other about the subjects. Hume draws primarily from Cicero, whose work 'On the Nature of the Gods' uses characters of the same names. However, whereas Cicero was concerned about the nature of the Gods (their attributes, powers, etc.) and not their existence, it is the very existence of God that occupies Hume's thoughts.
Hume, despite many years of work on this text, probably never quite thought it was finished. He left the work to Adam Smith (the noted economist, and friend of Hume in Edinburgh), who also thought the arguments against the existence of God were too strong, and likely too damaging to Hume's overall reputation. The tug-of-war over the publication makes for interesting reading in and of itself.
These are important arguments, worthy of discussion and dialogue in philosophy classes, theology classes, and among others who ponder the existence of God.
Hume's Posthumous ClassicReview Date: 2003-07-13
The Dialogues are constructed as a 3 cornered argument between three friends. Demea, a man upholding revealed religion against the idea that reason provides support for the existence of God. Cleanthes, an advocate of natural religion. Philo, a skeptical reasoner who attacks the positions held by Demea and Cleanthes. For those who like Hume's sprightly 18th century style, this is a fun book to read. Hume artfully divides some of his strongest arguments between Cleanthes and Philo, and gives the Dialogues the real sense of a dispute among 3 intelligent friends. Philo is generally taken to represent Hume's positions but Cleanthes articulates some strong arguments and provides some of the best criticisms of Demea's fideism. Much of the book is devoted to attacking the argument from design, which Cleanthes attempts to defend against assaults from Philo and Demea. In many ways, the argument from design is the major idea of those supporting the natural religion approach to existence of God. Hume's critique is thorough and powerful. It even includes an anticipation of Darwin's idea's of selection, though the basis for Hume's critique is primarily epistemological. In the later parts of the book, Hume attacks also the comsological argument for the existence of God, though this discussion is relatively brief and a bit confusing. Hume's analysis is consistent broadly with much of his philosophical work. In many ways, his great theme was the limitations of reason, and this book is an example of his preoccupation with the relatively limited role of reason in establishing certain facts about the universe. He finishes with short criticisms of the idea that religion is needed for a stable and well ordered society and defends the usefullness of skeptical reasoning.
It is important to view the Dialogues as part of a critique of religion that Hume sustained in several works. His Natural History of Religion, the On Miracles section of the Enquiry Concerning Human Understacing, and other essays comprise a broad criticism of religion. Other pillars of religion, such as the existence of miracles and revelation, are criticized in his other work. While Hume denied being an atheist and was apparently disturbed by the dogmatic atheism of French philosophes he met in Paris, he was certainly not religous in any conventional sense.
This is a short and very readable book but the power of its arguments are totally out of proportion to its length.

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