  Many skeptical theists attempt to rebut the argument from evil by urging skepticism about our ability to discern God's reasons for action. But the skeptical theist might seek to block the argument from evil by directing skepticism at other targets. For example, Michael Murray, who is explicitly skeptical of human cognitive ability to address animal suffering (2008, 199), is skeptical of our ability to know whether animals experience morally significant pain. He considers arguments originating from Descartes and others that some kind of higher-order thought is required for experience to be morally significant. He is explicit that he is not defending these views as probable (2008, 58) but, rather, only as such that a person can have a reasonable perspective that does not entail their rejection (2008, 72). This clearly has the marks of a skeptical theist strategy, but, quite unlike Wykstra's strategy, the skepticism at play is not motivated by God's greatness or, as in the cases of van Inwagen and Bergmann, a kind of general moral-modal skepticism, but, rather, a very different kind of human cognitive limitation: our inability to penetrate the mind of the animal. 