 Suppose, on the other hand, that theism (or some view close to theism) is true. On this supposition, human life is not the accidental product of mindless forces that have operated with no thought to it or to anything else. On the contrary, human life (and the life of other rational creatures, if there are any) is the product of an evolutionary process, which was itself designed to produce such beings, by a God who loves them and cares for them. If this is so, then there is a strong case to be made that desires which are universal, or near-universal, among human beings are desires for which satisfaction is possible. The inference does not amount to a certainty; it is possible that humans have distorted God’s purpose for them, and certainly human conceptions of the way in which certain desires could be satisfied may be wide of the mark. But the presumption must be that desires that are widespread or universal are aimed at some genuine and attainable good, however inadequate the conceptions of that good held by many individuals may be. And if this is so, persons who take the desire for an afterlife as a reason to believe in one are on the side of right reason in doing so. Only if one assumes from the outset that the universe is not human-friendly can the charge of wishful thinking be sustained. In a recent contribution, Johan Eddebo (2017) argues that because we do not know that we are not in a human-friendly universe we cannot rationally rule out the possibility of an afterlife for human persons. 