 The view that has, perhaps, been most dominant during the past century has been that Hume was a skeptic and, as such, stands in a position that endorses neither theism nor atheism. On this reading Hume’s skeptical principles commit him to the view that human understanding is weak and imperfect and, so considered, we should avoid all dogmatism and also refrain from pursuing our investigations beyond the narrow sphere of “common life”. More specifically, the skeptic, it is argued, must resist the temptation to address questions relating to the “two eternities”, as this concerns “the origin of worlds, and the situation of nature, from, and to eternity” (D, 1.10/134; EU, 12.25). Read this way, Hume is what we may describe as a “soft skeptic” with respect to the issue of theism. Throughout his writings, while he is certainly concerned to discredit various (dogmatic) proofs for the existence of God, he also avoids advancing or endorsing any (dogmatic) atheistic arguments and their conclusions – preferring to suspend all belief on such matters (NHR, 15.13; D, 1.3–11/131–36, 12.33–4/227–8).