Posts tagged ‘existence of God’

April 1, 2012

VT Debate and Quote Mining

by Max Andrews

During the VT debate on the existence of God one of the atheists quoted a section of my blog concerning the issue of teleology and suicide.  The quote read:

If there is no God to provide meaning, value, and purpose, the only consistent option for humanity is suicide.[17]  Any becoming of life-affirming or life-denying acts are illusory.  Absolutely nothing can be a positive or negative act for the individual since there is nothing to determine a differentiation.  One is forced to face Nietzsche’s abyss and face the reality that no rope can scale the depth of nothingness.  One is only left with despair, guilt, and angst.  If one can determine that despair, guilt, and angst are not preferred then his only option is to eliminate such emotions and thoughts.  If there is no God, the only remedy for absurdism is to participate in Nietzsche’s abyss of nothingness:  suicide.

This was taken from a previous post of mine on how God provides meaning and purpose. In this quote I had a footnote reference to elaborate on one of these points.  This footnote (17) reads:

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March 18, 2012

Upcoming VA Tech Debate on the Existence of God

by Max Andrews

Last Monday I had sent an email to Gary Habermas asking him about this paper I read and I wanted to know what he thought.  He responded with his comments and then asked if I wanted to participate in a debate at VA Tech on the existence of God.  As the week unfolded it turned out that only one theist from Tech was willing to go up against the atheists. It’s a two on two format.  The topic of the debate is “Does God probably exist or not?”  My debate partner is an undergraduate in International Relations and the two atheists are PhD Physics students.  I’m not very concerned about this because this is a philosophy debate.  The question of whether or not God exists is a metaphysical question. The format has been recently said to be a fifteen minutes presentations by each person followed by a twenty-five minutes cross-examination and a Q&A with the audience afterwards.  It’s supposed to be a coin-flip to see who goes first but I’ve suggested that the affirmative go first (us).  That’s the traditional format of any American/academic debate.  The time varies depending on the debate but affirmative always goes first, so I hope that follows suit.  I also requested twenty minutes instead of fifteen so that we can present a robust cause for theism.  Fifteen minutes are a very narrow time frame to make the case needed for the debate.

I ask that you saturate me, my debate partner, the two atheists, and the audience is prayer.  For us, the theists, that will appropriately defend the truth and that our minds will be sharp, quick, and clear.  For the atheists, that they will seriously consider and reflect upon our arguments.  It’s not my expectation that this will have an immediate impact on them but that this could be a seed waiting to be sown.  For the audience, that they will be open and interested and for anyone truly seeking the truth of theism and Christianity that they will be drawn to it.

For anyone in the Blacksburg, Roanoke, and Lynchburg area please come to the event.  It will be held in the Colonial Hall auditorium at VA Tech March 21 from 7-9pm.  I’ll be posting my arguments after the debate here on the blog.

March 5, 2012

How Does God Provide Meaning and Purpose?

by Max Andrews

Midnight Dreary by Carla CarsonMan is alienated from himself, from other persons, and from God, and as a result man has been burdened with absurdity.  Absurdity ought to be understood in a dichotomous manner.  Absurdity is experienced subjectively, such that the individual experiences it in an autonomous manner.  The objective absurdity is the metanarratives of life.  This would include a lack of ultimate meaning, incentive, value, and purpose.

Overcoming this alienation and the notion of absurdity, primarily objective absurdity, can only be done so by a divine telos.[1]  It does seem that man lives his life as if he does have an ultimate meaning, incentive, value, and purpose.  However, if God does not exist, then the absurdity is not only subjective but it really is objectively absurd.  The existence of a divine telos enables man to live a consistent life of meaning, incentive, value, and purpose.  There is a reconciliation of man to himself, others, and God by overcoming this absurdity.

Man exists in a state of alienation.  He is alienated from himself, from others, and from God.  Alienation from the self creates a subjective absurdity (this will be explicated later).  Because of his own nature man cannot stand in agreeable terms with himself.  His epistemic warrant is not always at ease.  He doubts.  He questions and is lacks sufficiency in his capacity to function in an ideal manner.

His alienation from others is subjective and experienced by the individual as well.  It too is a result of man’s nature and state of being.  It is at this level of alienation where man often attempts to create his own teleology.  He will construct an artificial and arbitrary teleology based on other alienated persons.  Man’s alienation from God is irreconcilable by man’s initiative.  Man cannot act outside of his closed system; thus, he requires an outside agency to overcome this alienation.

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February 21, 2012

Existentialism and the Absurdity of Life (Audio)

by Max Andrews

Lecture Audio

Brief Abstract

The two divisions of absurdity, subjective and objective, by all evidence, binding.  If God does not exist then man lives in Bertrand Russell’s world of scaffolding despair.  Man is merely the product of pointless cause and effects with no prevision of the ends being achieved.  All the labors of the age, devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vase death of the solar system.  Man’s achievements are destined to be buried in the debris of the universe.  Only within the scaffolding of these [teleological] truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.[1]

If there is no God to provide meaning, value, and purpose, the only consistent option for humanity is suicide.[2]  Any becoming of life-affirming or life-denying acts are illusory.  Absolutely nothing can be a positive or negative act for the individual since there is nothing to determine a differentiation.  One is forced to face Nietzsche’s abyss and face the reality that no rope can scale the depth of nothingness.  One is only left with despair, guilt, and angst.  If guilt, and angst are not subjectively preferred then the only option is to eliminate such emotions and thoughts.  If there is no God, the only remedy for absurdity is to participate in Nietzsche’s abyss of nothingness:  suicide.

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January 20, 2012

A Response to the Problem of an ‘Evil God’ as Raised by Stephen Law

by Max Andrews

The following is a guest blog post by Michael Rundle. Michael has a BA in Theology with Honors (PGCE).  His area of research is in the philosophy of René Descartes and twentieth century theology.


Stephen Law has suggested that arguments such as the cosmological and teleological arguments could serve equally well to support an evil god hypothesis.

He says:

The challenge is to explain why the hypothesis that there exists an omnipotent, omniscient and all-good god should be considered significantly more reasonable than the hypothesis that there exists an omnipotent, omniscient and all-evil god.”1

This reminds me of the evil demon in Descartes’ Meditations. However, whereas Descartes was introducing the evil demon hypothesis for epistemological reasons Law is raising the evil god hypothesis as a challenge to theism. His challenge is for theological reasons.

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December 21, 2011

Thomas Aquinas’ Doctrine of Simplicity

by Max Andrews

The doctrine that God is absolutely simple derives from the metaphysical considerations that God is a being whose existence is self-explanatory, absolutely perfect, and pure actuality.  Prior to Thomas, the doctrine has its most influential formulations in Augustine and Anselm.[1]  According to Thomas, God is his essence and his essence is to exist.[2]  If the existence of a thing differs from its essence, this existence must be caused either by some exterior agent or by its essential properties.[3]  The latter seems to be impossible for nothing, if caused to exist, can be the sufficient and efficient cause of its own existence.  Nothing can be self-caused and thus the latter option is insufficient. Therefore, if existence differs from essence then another being must cause existence.  This option is also an insufficient explanation for God’s essence and existence because another being cannot cause God because he is the first efficient cause—the uncaused cause.

There are three important claims Thomas commits to concerning the doctrine of divine simplicity.[4]

(1) It is impossible that God have any spatial or temporal parts that could be distinguished from one another as here rather than there or as now rather than then, and so God cannot be a physical entity.

(2) It is impossible that God have any accidental properties.

(3) All of God’s intrinsic properties must be essential to him, it must be acknowledged that whatever can be intrinsically attributed to God must in reality just be the unity that is his essence.

The first claim, (1), removes God from having any spacetime properties.[5]  God is completely timeless logically prior and posterior to the moment of creation.  From this timelessness it follows that God is absolutely immutable and eternal, which are all entailed from simplicity.[6]  The immutability that Thomas is advocating functions with respect to God’s intrinsic esse.  If God were to be able to change intrinsically that would suggest that God’s goodness and omnipotence could change.[7]  An extrinsic change may certainly be compatible with Thomas’ notion of immutability.  If God were to apply salvation to agent X then God has undergone an extrinsic change in the sense that agent X was once an enemy of God prior to salvation whereas post-salvation agent X is now a friend of God.  This is a relational change that has no effect on the intrinsic esse of God.  Thomas would argue that all creatures are really sustained,[8] known, and loved by God, but God would be the same whether creatures existed or not.  However, it is difficult to reconcile God’s genuine relationship with contingent beings if this modal distinction is permitted.  If it is the case that no modal distinction is possible and that modal collapse is a byproduct of simplicity then God really does stand in genuine relations to created beings and creation since it is not the case that what exists could not have not existed.[9]  Thus, God does not really undergo an extrinsic change in creating the world.  He just exists; creation and creatures come into existence with a real relation to God by being caused by God.[10]  This simply makes extrinsic change superfluous to God.

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October 23, 2011

The Reality of Life if There is No God

by Max Andrews

If God does not exist then man lives in Bertrand Russell’s world of scaffolding despair.  Man is merely the product of pointless cause and effects with no prevision of the ends being achieved.  All the labors of the age, devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vase death of the solar system.  Man’s achievements are destined to be buried in the debris of the universe.  Only within the scaffolding of these [teleological] truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.[1]

If there is no God to provide meaning, value, and purpose, the only consistent option for humanity is suicide.[2]  Any becoming of life-affirming or life-denying acts are illusory.  Absolutely nothing can be a positive or negative act for the individual since there is nothing to determine a differentiation.  One is forced to face Nietzsche’s abyss and face the reality that no rope can scale the depth of nothingness.  One is only left with despair, guilt, and angst.  If one can determine that despair, guilt, and angst are not preferred then his only option is to eliminate such emotions and thoughts (if the implication, by any means, can be determined to be better).  If there is no God, the only remedy for absurdism is to participate in Nietzsche’s abyss of nothingness:  suicide.

(As a note, I want to emphasize that I am not advocating suicide.  I completely disagree with the starting premise that there is no God.  I believe the logic is sound but since there is a God, there is objective purpose, value, and meaning to life.  If you are struggling with the thought of suicide please tell someone.)

            [1] Bertrand Russell, Mysticism and Logic (New York:  Barnes & Noble, 1917), 47-48.

            [2] Here is where Sartre, Camus, and others disagree.  Because of absurdity, man’s only option is to choose suicide.  Death is the only means by which it can be overcome.  In a Christian context, God recognizes that death is the only way to overcome man’s absurdity.  The means by which God provides teleology is by means of death.  God becomes incarnate and overcomes absurdity by means of his own death, which may be imputed to humanity.  Here we find a paradox.  In order for there to be a genuine sense of teleology and becoming there must be death.  There must be death to bring about life, a life of becoming, relationships, and of teleological existence.

October 14, 2011

Resources on the Reasonable Faith UK Tour

by Max Andrews

William Lane Craig is starting off his UK Reasonable Faith Tour from October 17-26.  Below are some resources for information concerning the tour. (Thanks to drcraigvideos for the links and videos).

Websites on the UK Tour


Interviews on the Tour

Interview with Justin Brierley at Premiere Christian Radio in the UK

Interview with Kevin Harris with the Reasonable Faith Podcast

New Articles/Stories on the Tour

Richard Dawkins accused of cowardice for refusing to debate existence of God (The Telegraph)

BBC on “No Dawkins” Oxford Bus Campaign (BBC)

British Humanists Take to the Bunkers (Be Thinking)

Christian Philosopher William Lane Craig Is Ready to Debate, but Finds Few Challengers (Fox News)

Dawkins defends decision not to debate apologist William Lane Craig (Christianity Today)

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August 10, 2011

Einstein, The Big Bang, and Natural Theology

by Max Andrews

Einstein’s General Theory of Relativity (GTR) had predicted that the universe was either expanding or contracting.  Einstein found the notion of a beginning to the universe so distasteful that he introduced a “fudge factor” to his field equation to keep a Steady State universe, an eternal equilibrium.[1]  Einstein introduced a term called the cosmological constant.  The cosmological constant was a force so weak, which factored into the geometric curvature of space, that it would make no difference on an eternal universe.

In the 1920’s Edwin Hubble was studying the Andromeda nebula.  At least since the time of Kant scientists wondered what these distant enormous objects were (galaxies).  Kant conjectured that they might be island universes in their own right.[2]  With further study, Hubble noticed that these galaxies had a red shift; the galaxies were appearing redder than they should have and Hubble postulated that these galaxies were moving away from one another.  What was being observed was the same thing that the Doppler effect has on sound.  The trajectory of an object has an effect on the wavelength of the sound, or in this case, light.

As a result of Hubble’s discovery and Einstein’s own equations the Russian mathematician Alexander Friedman and the Belgian priest and physicist Georges Édouard Lemaître suggested that the universe had a finite past and was not static and eternal.  There was now a problem with the cosmological constant; it cannot simply be deleted from Einstein’s equations. The cosmological constant could balance the equation from describing the geometric curvature (left hand side of the equation) to describing the energy momentum (right hand side of the equation).   If this expansion is extrapolated the equations of motion then (and even now) can only go but so far—until the universe comes to a singularity. With reluctance Einstein conceded the steady state model in the late 1920’s, though many scientists would not accept the implications of an expanding universe (its finitude).  One critic, Fred Hoyle, dubbed such an event the “Big Bang” in mockery and the name stuck.[3]

Einstein’s GTR [and aspects of STR] has made incredible contributions to natural theology.[4]  Given the fixed speed of light, that nothing can travel faster than light, and the billions of light-years separation between the earth and other stars, it follows that the universe is billions of years old.[5]  This has created a problem for young-earth creationists.[6] Current estimations for the age of the universe have been set at 13.73±2 billion years old.  Young-earth creationists have adopted three main approaches:  (1) embrace a fictitious history of the universe in the spirit of Philip Gosse’s 1857 work Omphalos; (2) view the speed of light as having decayed over time; and/or (3) interpret Einstein’s GTR so that during an “ordinary day as measured on earth, billions of years worth of physical processes take place in the distant cosmos.”[7]

Regarding a fictitious history of the universe, the argument states that all present light, which appears to be billions of light years away, was created in transit with an appearance of age.  So, when supernovae exploding in a galaxy millions or billions of light years away, the young-earth creationist [advocate of a fictitious history] must adopt the approach that no supernovae ever exploded.[8]  Einstein and the scientific theologian’s epistemic method reject such an interpretation.  Einstein’s method of inquiry based the natural order as having an ontological status of genuine reality and the discoveries are made a posteriori; no such method of inquiry is tenable under a fictitious history.  Einstein’s epistemology has influenced Big Bang theists and scientific theologians regarding GTR and the objectivity of the natural order.  It appears, objectively, that the universe really is billions of years old.

The second argument was a denial that the speed of light has been a constant [approximately] 300,000 km/s.  As previously discussed, Einstein’s E=mc2 states that energy is proportional to the mass of an object multiplied by the speed of light squared.  If c decays then that would imply that there has been a change in the quantity of energy in the universe.  This creates a problem for thermodynamics.  Thermodynamics would not be the only problem; many other constants would need to change as well to preserve the stability of a life-permitting cosmos such as Planck’s constant h (h-bar).  Suddenly the objection is not only with c because that would in turn change all of physics.[9]  All of this would be done to circumvent an old universe suggested by a constant speed of light.[10]  Before Einstein’s relativity theories, this would not have been a problem for the young-earth creationist.

The third foremost-misconstrued aspect of Einstein’s equations by natural theologians has been to misinterpret GTR and time dilation.  The mathematics of this theory shows that while God makes the universe in six days in the earth’s reference frame (“Earth Standard Time”), the light has ample time in the extra-terrestrial reference frame to travel the required distances.[11]  The problem with this theory is that there are mathematical errors in its use of Einstein’s GTR.

One misunderstanding is the theory’s use of the Cosmological Principle.  It wrongly assumes that the long-time-scale implications of Big Bang cosmology are crucially dependent on the global validity of the principle and that the relaxation of this assumption, through the introduction of a boundary to the matter of the universe, produces dramatic differences in the gravitational properties of the universe.[12]  A second misunderstanding is the nature of time.  The theory wrongly affirms that the physical clock synchronization properties, which occur in the standard Big Bang model are due to the boundary conditions implied by the Cosmological Principle and that modification of these boundary conditions can change the way physical clocks behave.  Clocks in either our bounded or unbounded universe will behave exactly the same way whether on earth or at a distant galaxy provided there are identical interior matter distributions.[13] The third misunderstanding to be discussed is how GTR relates to event horizons (the point where escaping a mass’s gravity becomes impossible).  The theory wrongly affirms that observers who pass through event horizons observe dramatic changes in the rate of time passage in distant parts of the universe when it is the case that no such changes occur.[14]  Einstein’s impact on young-earth creationism has been profound and, arguably, has overthrown the tenability of young-earth creationism altogether.[15]

Einstein’s impact on natural theology has not been completely negative, as in the case for young-earth creationists, but for scientific theologians [and old-earth creationists] he has been a catalyst for epistemic and religious advances.  It is important to understand that as a GTR-based theory, the model does not describe the expansion of the material content of the universe into preexisting, Newtonian space, but rather the expansion of space itself.  The standard Big Bang model, as the Friedman-Lemaître model came to be called, thus described a universe that is not eternal in the past, but which came into being a g finite time ago.  Moreover, the origin it posits is an absolute origin ex nihilo.[16]  Christian theologians and philosophers already had arguments for a beginning of the universe based on necessity, contingency, and the concept of an actual infinite, but Einstein’s equations, which led the Standard Model, gave a mathematical and physical description of the universe that supported the Christian doctrine of creation.  The metaphysical concept of creatio ex nihilo now had empirical evidence.

In the 1960’s there was a dramatic increase in a series of dialogue on the relationship between science and religion.[17]  Natural theology [by the tasks of primarily scientists and philosophers] has sought to demonstrate that God is a necessary element in any comprehensive explanation of the universe is a long tradition, one that the Darwinian crusade sought to eliminate.  It might be legitimate to say that this renewed relationship between science and religion is a return to normal if Einstein was right when he said that “science without religion is lame. Religion without science is blind.”[18]

            [1] Guillermo Gonzalez and Jay Wesley Richards. The Privileged Planet: How Our Place in the Cosmos Is Designed for Discovery (Washington, DC: Regnery, 2004), 171.

            [2] Gonzalez and Richards, 169.

            [3] Gonzalez and Richards, 171.

            [4] Natural theology supposes that the belief in God must rest upon an evidential basis.  Belief in God is thus not a properly basic belief.  Through the development of Einstein’s work, natural theology was undergoing barrage of attack from theologians such as Karl Barth.  Barth’s polemic against natural theology can be seen as a principled attempt to safeguard the integrity of divine revelation against human attempts to construct their own notions of God, or undermine the necessity of revelation. Alister E. McGrath, The Science of God: An Introduction to Scientific Theology (Grand Rapids, MI: Eerdmans, 2004), 81-82.

            [5] It is worth noting that space itself can travel faster than the speed of light, Einstein’s STR permits this.  It is expected that space begin to exceed this cosmic speed limit relatively soon.  William Dembski, The End of Christianity (Nashville, TN: B&H, 2009), 65.

            [6] Young-earth creationists have an epistemic method that begins with the Bible and shapes the rest of nature and science according to that specific interpretation rendered.  Their conclusion is that the six days of creation are a literal 24-hour day period and the universe is roughly six to ten thousand years old.

            [7] These are the three primary approaches as they relate to Einstein’s work.  Young-earth creationists have certainly developed scores of other arguments, but these are the most relevant and most cited.  D. Russell Humphreys, Starlight and Time: Solving the Puzzle of Distant Starlight in a Young Universe (Green Forest, AR: Master, 1994), 37 quoted in Dembski, 65.

            [8] Dembski, 66-67.

            [9] Dembski, 67-68.

            [10] There are models consistent with a 13.7 billion year old universe that suggests a change in the speed of light.  Recent varying-speed-of-light (VSL) theories have been suggested as a possible alternative to cosmic inflation for solving the horizon problem, the problem of causality over long distances in initial inflation, suggesting that the speed of light was once much greater.  This is not a popular view since it is difficult to construct explicit models permitting such a suitable variation.  Other constants have been suggested to change (a theory of varying fundamental constants) in part due to superstring theory and eternal inflation.  Even so with these theories and cosmic models, there are still more-fundamental (in contrast to varying) constants in the parent universes (preceding universes in the multiverse models).  Even with a theory of varying fundamental constants Einstein’s equations [of STR] still stand in such models. Andrew R. Liddle, and Jon Loveday, The Oxford Companion to Cosmology (Oxford:  Oxford University Press, 2009), 316.

            [11] Humphreys, 13.

            [12] Samuel R. Conner and Don N. Page, “Starlight and time is the Big Bang,” CEN Technical Journal 12 no. 2 (1998): 174.

            [13] Ibid.

            [14] Ibid.

            [15] In Conner and Page’s response to young-earth creationism’s cosmology they assume five mathematical and methodological points.  (1) GTR is an accurate description of gravity.  (2) Gravity is the most important force acting over cosmologically large distances, so that the conventional application of GTR to cosmology is valid.  (3) The fundamental parameters of nature, such as the gravitational constant G and the speed of light c, are invariant over the observable history of the universe.  (4) The visible region of the universe is approximately homogenous and isotropic on large distance scales.  Lastly, (5) the events which we witness by the light of distant galaxies and quasi-stellar objects are real events and not appearances impressed onto the universe by the intention of the Creator.  Ibid, 175.  The first two assumptions directly reinforce Einstein’s GTR equations.  The third assumption, as previously discussed, relates to Einstein’s STR equations.  The fourth assumption relates to the balancing of Einstein’s field equations and its adjustment after Hubble’s discovery of expansion.  The final assumption relates to Einstein’s epistemic method of reality having real ontological value in an epistemic inquiry.

            [16] Paul Copan and William Lane Craig, Creation Out of Nothing: A Biblical, Philosophical, and Scientific Exploration (Leicester, England: Apollos, 2004), 222-223.

            [17] These efforts were predominately made by scientists and not theologians.  Such landmark works were Ian Barbour’s Issues in Science and Religion (1966) and later Paul Davies’ God and the New Physics (1983). Rodney Stark, For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery (Princeton, NJ: Princeton University Press, 2003), 197.

            [18] Albert Einstein, Ideas and Opinions, Trans. and rev. Sonja Bargmann (New York: Three Rivers, 1982), 46. Stark, 197.

August 7, 2011

A History of the Design Argument

by Max Andrews

The teleological argument was not articulated and popularized as an argument for the existence of intelligent causation (God) until William Paley (1743-1805) authored his seminal work Natural Theology.  Arguments for designed existence long before Paley.  Plato (429-347 BC), in Book X of The Republic, presented an argument for design.  In the Philebus dialogue, Socrates is discussing nature with Protarchus and Socrates appeals to the apparent order in nature.  Plato articulates that “mind rules the universe” and that the mind is the cause of all.  The famous Roman orator, Cicero made a similar argument in On the Nature of the Gods (45 BC), that man may infer design by intelligent causation, that of a mind.

Paley resumes and revitalizes the argument by applying analogy to it.  He states, “When one encounters a watch, the complexity of this artifact and the interrelations of its parts lead to the inference that it was the product of a purposive design.”  The complexity of life exhibits the design like that of a mind.  The Scottish Enlightenment philosopher, David Hume (1711-1776), responded to Paley’s claims and objected to the argument from analogy on nine different points in his work Dialogues Concerning Natural Religion.

Hume’s first objection was that the argument does not conclude that God exists, merely a designer.  Using Paley’s work as the referent for his objections, this may seem appropriate since Paley spends the large majority of his book reviewing the attributes of the designer, whom he calls God.  The problem with this objection is that Paley arrives to the attributes and identifies the designer only after other metaphysical implications and other evidences.  Hume’s objection is precisely the argument.  The argument does not argue for God, it argues for a designer.

The second objection is that one may only use analogy to argue for things that are similar, but the universe is unique.  The error here is that everything is unique in its own respect.  In order to properly use analogy, there must be at least some properties of the two things being compared for it to function.  The third objection Hume proposed was that analogy can only be used for things that have been experienced, and no one has experienced the beginning of the universe.  The response would be that it is not true, scientists infer the existence of operations of inexperienced entities all the time and analogizing the cause and effect relationships from what is already known by experience.  Fourth, the designer would need a designer and so on to an infinite regress (presupposing the impossibility of an actual infinite).  This objection would bring an abrupt halt to all scientific inquiry.  One does not need an explanation of the explanation in order for that explanation to be the best explanation.  This is particularly true if the explanation is an agent; agent causation is internally originating without any necessary external causes to consider.

Hume’s fifth objection was that all known designers are corporeal human beings, therefore the most one can infer is a super human being.  This objection is similar to the first objection, not all properties have to be similar in using an analogy.  Sixth, why would the design proponent not postulate more than one designer since there is no evidence of a single designer?  This would be a simple application of Occam’s razor, the principle of simplicity argues for only one unless there is evidence for more.  Even if the design proponent was to concede this objection that would be entirely within the scope of the argument’s claims because it does not defeat the need for at least one.  Seventh, the universe may be more like an organism than a machine.  This objection is a repetition of one of the arguing points for the design proponent because he claims that organisms still show evidence of design.

Hume’s eighth objection is that it is still possible that order in the universe was brought about by chance and randomness.  This is a misunderstanding of the argument.  Referring back to the evidences for design, the chance probability is infinitesimally small.  The design argument merely argues for the best explanation and the greatest probability.  The final objection Hume raised to Paley’s argument was that there are many signs of disorder in the universe.  Hume has an implicit concession of design within his own objection.  One can only infer disorder if there is supposed to be order.  The whole universe must not even exhibit order to use the argument, all one would need is one piece of evidence that exhibited design to make the argument.