 The term irreligion has several other specific advantages. This term makes clear that it is not simply (robust) “theism” that Hume aims to discredit and undermine but religion broadly conceived as including related doctrines (miracles, a future state, etc.) and institutions (church, clergy, etc.). The label of irreligion serves effectively to identify these wider concerns and places appropriate emphasis on Hume’s destructive intent to leave religious doctrine without any solid philosophical grounds or significant content – much less any practical value or influence. Related to this point, by widening our scope of interest in religion, and avoiding a narrow focus on arguments concerning the existence of God, we are encouraged to consider works other than the Dialogues when assessing the nature and character of Hume’s views on this subject. It is, for example, especially important that proper weight be given to Hume’s effort in the Treatise to discredit the metaphysical and moral paraphernalia of traditional theistic systems and to redirect our philosophical investigations to “the study of man”, whereby we may develop a secular, scientific account of the true foundations of moral and social life. Insofar as we consider Hume’s views as advancing a “philosophy of irreligion”, rather than simply atheism, we are more likely to capture these more diverse, complex and subtle aspects of his thinking on this subject. More importantly, when we consider Hume’s thought from the point of view of the wider framework of irreligion, and not just the question of the existence of God, we are better placed to recognize that his critique of religion constitutes the unifying motivation and central theme running throughout his entire philosophy.