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{Two topics from Group A and one topic from Group B will be omittedfrom the actual final examination. Otherwise, the final examinationwill be exactly like this preview.}INSTRUCTIONS: Write a 25-30 minute essay on any two topics fromGroup A (Descartes), and on any two topics from Group B (Hume) below. Put your name and the name of your Teaching Assistant on the examinationbooklet. Also, turn in with your booklet the 3" x 5" card (withyour name printed on it) on which you have written, typed, or printed whateveryou have thought might help you to write intelligent essays. Be sureto write legibly and to give examples wherever possible. Also, besure to incorporate into each of your essays all the matters mentionedin the paragraph that expands the essay topic. This material is meantto help you structure your essays; it is not -- nor is it intended to be-- exhaustive, and you should not limit your essays to matters raised init.


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I would crave leave to ask your lordship, were there ever in the world any atheists or no? If there were not, what need is there of raising a question about the being of a God, when nobody questions it? What need of provisional arguments against a fault, from which mankind are so wholly free, and which, by an universal consent, they may be presumed to be secure from? If you say (as I doubt not but you will) that there have been atheists in the world, then your lordship’s universal consent reduces itself to only a great majority; and then make that majority as great as you will, what I have said in the place quoted by your lordship, leaves it in its full force; and I have not said one word that does in the least invalidate this argument for a God. The argument I was upon there, was to show, that the idea of God was not innate; and to my purpose it was sufficient, if there were but a less number found in the world, who had no idea of God, than your lordship will allow there have been of professed atheists; for whatsoever is innate, must be universal in the strictest sense. One exception is a sufficient proof against it. So that all that I said, and which was quite to another purpose, did not at all tend, nor can be made use of, to invalidate the argument for a Deity, grounded on such an universal consent, as your lordship, and all that build on it, must own; which is only a very disproportioned majority; such an universal consent my argument there neither affirms nor requires to be less than you will be pleased to allow it. Your lordship therefore might, without any prejudice to those declarations of good will and favour you have for the author of the “Essay of Human Understanding,” have spared the mentioning his quoting authors that are in print, for matters of fact to quite another purpose, “as going about to invalidate the argument for a Deity, from the universal consent of mankind;” since he leaves that universal consent as entire and as large as you yourself do, or can own, or suppose it. But here I have no reason to be sorry that your lordship has given me this occasion for the vindication of this passage of my book; if there should be any one besides your lordship, who should so far mistake it, as to think it in the least invalidates the argument for a God, from the universal consent of mankind.