 There are two hard skeptical arguments concerning this hypothesis that are especially important. The first is that Hume points out that our experience suggests that mind is always accompanied by body (D, 5.11/68-, 6.6/171-2, 8.11/186-7). Any reasonable hypothesis, therefore, should be consistent with this aspect of human experience. Although our experience may be narrow and limited, given the nature of the object of our investigations, it nevertheless provides some (substantial) basis for rejecting or denying the hypothesis of theism, including the thin version. Second, Hume also argues that there are alternative hypotheses that are available to us that are more plausible and consistent with human experience. In particular, we may easily revise the old Epicurean hypothesis of eternal matter that generates cycles of chaos and order (D, 6.12/174, 8.2/182). This is a hypothesis that provides us with natural explanations for forms and orders of life and existence in a manner that clearly anticipates important features of Darwinian theory. Arguments of these kinds suggest that, even with respect to the minimalism of thin theism, Hume goes well beyond a soft skepticism that simply “suspends belief” on these issues. His arguments are harder than this and present grounds for denying theism, both robust and thin. On this basis we may conclude that Hume’s skeptical commitments are hard and not soft with respect to the theist hypothesis in all its forms and, as such, constitute a non-dogmatic form of atheism.