 In the previous section it was suggested that Hume may be properly described as a hard sceptic who is a non-dogmatic atheist. It remains an open question, however, whether “atheism” is the most suitable label for Hume’s general position on this subject – apt as it may be. One important consideration here is that Hume’s (apparent) concessions to theism in the last section of the Dialogues are indicative of significant features of his practical aims and objectives. More specifically, Hume’s final position is not aggressively atheistic in any familiar sense, not only because it is non-dogmatic, but also because his final position is one that aims to reconcile a broad group of views. According to Hume’s analysis, the practical consequences of both soft and hard scepticism, as well as thin theism, are all much the same. While the thin theist may want to emphasize the (remote) basis for some inference to a being that resembles human intelligence, they must nevertheless grant that we are left in a state of “profound ignorance” with a (weak and vague) idea that cannot serve to guide our lives in any way (D, 12.33/227). This returns us to a point that Hume had made earlier in the Dialogues; namely, that in both theoretical and practical terms a mystical form of theism – lacking any significant anthropomorphic features – is indistinguishable from a form of scepticism, where all conjectures about the nature of God remain entirely undecided, unknowable and irrelevant to human life (D, 6.1/158, 12.7/217). With this general point in mind, Hume is happy to emphasize the “verbal” nature of the dispute among those who may fall on the spectrum lying between thin theism and non-dogmatic hard scepticism (D, 12.6-7/216-7). What really matters, Hume suggests, is that the falsehoods, frauds, hypocrisies and cruelties of religion in the various (robust) forms that it almost always takes are firmly resisted and rejected. This is a point that both hard and soft skeptics, as well those who embrace religion of a genuinely “philosophical and rational kind” (D, 12.13/ 220), can all accept.