 A first obvious question for the advocate of this argument is whether Premise 1 itself is a matter of “ordinary life.” That is, is the matter of when intuitions are justified a matter of ordinary life?  It is not at all clear that they are.  And if they are not, then the argument might have a self-referential problem: If the first premise is true, then the first premise is unjustified. Another kind of self-referential problem for van Inwagen himself is that he advances a defense featuring a proposition just as far from ordinary life as the example above. Specifically, the proposition above – God's seeing to it both that every animal who is not observed does not suffer and that natural laws are not massively irregular – which van Inwagen would reject as genuinely possible seems no farther from ordinary life than the possibilities van Inwagen himself proposes as genuine (see van Inwagen 2006, 114).