But not to insist upon these topics, continued PHILO, though most obvious, certain, and important; I must use the freedom to admonish you, CLEANTHES, that you have put the controversy upon a most dangerous issue, and are unawares introducing a total scepticism air max 90 hyperfuse into the most essential articles of natural and revealed theology. What! no method of fixing a just foundation for religion, unless we allow the happiness of human life, and maintain a continued existence even in this world, with all our present pains, infirmities, vexations, and follies, to be eligible and desirable! But this is contrary to every one's feeling and experience: It is contrary to an authority so established as nothing can subvert. No decisive proofs can ever be produced against this authority; nor is it possible for you to compute, estimate, and compare, all the pains and all the pleasures in the lives of all men and of all animals: And thus, by your resting the whole system of religion on a point, which, from its very nature, must for ever be uncertain, you tacitly confess, that that system is equally uncertain. But allowing you what never will be believed, at least what you never possibly can prove, that animal, or at least human happiness, in this life, exceeds its misery, you have yet done nothing: For this is not, by any means, what we expect from infinite power, infinite wisdom, and infinite goodness. Why is there any misery at all in the world? Not by chance surely. From some cause then. Is it from the intention of the Deity? But he is perfectly benevolent. Is it contrary to his intention? But he is almighty. Nothing can shake the solidity of this reasoning, so short, so clear, so decisive; except we assert, that these subjects exceed all air max 2013+ human capacity, and that our common measures of truth and falsehood are not applicable to them; a topic which I have all along insisted on, but which you have, from the beginning, rejected with scorn and indignation. But I will be contented to retire still from this entrenchment, for I deny that you can ever force me in it. I will allow, that pain or misery in man is compatible with infinite power and goodness in the Deity, even in your sense of these attributes: What are you advanced by all these concessions? A mere possible compatibility is not sufficient. You must prove these pure, unmixed, and uncontrollable attributes from the present mixed and confused phenomena, and from these alone. A hopeful undertaking! Were the phenomena ever so pure and unmixed, yet being finite, they would be insufficient for that purpose. How much more, where they are also so jarring and discordant! Here, CLEANTHES, I find myself at ease in my argument. Here I triumph. Formerly, when we argued concerning the natural attributes of intelligence and design, I needed all my sceptical and metaphysical subtlety to elude your grasp. In many views of the universe, and of its parts, particularly the latter, the beauty and fitness of final causes strike us with such irresistible force, that all objections appear (what I believe they really are) mere cavils and sophisms; nor can we then imagine how it was ever possible for us to repose any weight on them. But there is no view of human life, or of the condition of mankind, from which, without the greatest violence, we can infer the moral attributes, or learn that infinite benevolence, conjoined with infinite power and infinite wisdom, which we must discover by the eyes of faith alone. It is your turn now to tug the labouring oar, and to support your philosophical subtleties against the dictates of plain reason and experience. I scruple not to allow, said CLEANTHES, nike air max 90 that I have been apt to suspect the frequent repetition of the word infinite, which we meet with in all theological writers, to savour more of panegyric than of philosophy; and that any purposes of reasoning, and even of religion, would be better served, were we to rest contented with more accurate and more moderate expressions. The terms, admirable, excellent, superlatively great, wise, and holy; these sufficiently fill the imaginations of men; and any thing beyond, besides that it leads into absurdities, has no influence on the affections or sentiments. Thus, in the present subject, if we abandon all human analogy, as seems your intention, DEMEA, I am afraid we abandon all religion, and retain no conception of the great object of our adoration. If we preserve human analogy, we must for ever find it impossible to reconcile any mixture of evil in the universe with infinite attributes; much less can we ever prove the latter from the former. But supposing the Author of Nature to be finitely perfect, though far exceeding mankind, a satisfactory account may then be given of natural and moral evil, and every untoward phenomenon be explained and adjusted. A less evil may then be chosen, in order to avoid a greater; inconveniences be submitted to, in order to reach a desirable end; and in a word, benevolence, regulated by wisdom, and limited by necessity, may produce just such a world as the present. You, PHILO, who are so prompt at starting views, and reflections, and analogies, I would gladly hear, at length, without interruption, your opinion of this new theory; and if it deserve our attention, we may afterwards, at more leisure, reduce it into form. My sentiments, replied PHILO, are not worth being made a mystery of; and therefore, without any ceremony, I shall deliver what occurs to me with regard to the present subject. It must, I think, be allowed, that if a very limited intelligence, whom we shall suppose utterly unacquainted with the universe, were assured, that it were the production of a very good, wise, and powerful Being, however finite, he would, from his conjectures, form beforehand a different notion of it from what we find it to be by experience; nor would he ever imagine, merely from these attributes of the cause, of which he is informed, that the effect could be so full of vice and misery and disorder, as it appears in this life. Supposing now, that this person were brought into the world, still assured that it was the workmanship of such a sublime and benevolent Being; he might, perhaps, be surprised at the disappointment; but would never retract his former belief, if founded on any very solid argument; since such a nike air max 1 limited intelligence must be sensible of his own blindness and ignorance, and must allow, that there may be many solutions of those phenomena, which will for ever escape his comprehension. But supposing, which is the real case with regard to man, that this creature is not antecedently convinced of a supreme intelligence, benevolent, and powerful, but is left to gather such a belief from the appearances of things; this entirely alters the case, nor will he ever find any reason for such a conclusion. He may be fully convinced of the narrow limits of his understanding; but this will not help him in forming an inference concerning the goodness of superior powers, since he must form that inference from what he knows, not from what he is ignorant of. The more you exaggerate his weakness and ignorance, the more diffident you render him, and give him the greater suspicion that such subjects are beyond the reach of his faculties. You are obliged, therefore, to reason with him merely from the known phenomena, and to drop every arbitrary supposition or conjecture  
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