 An alternative strategy is to find a runner that begins the race tied with omni-theism, but runs the race for evidential support much faster than omni-theism does, thus once again winning the race by a margin that is sufficiently large for the rest of the argument to go through. A good name for an argument pursuing this second strategy is the “decisive evidence argument”. The choice of alternative hypothesis is crucial here just as it was in the low priors argument. One promising choice is “aesthetic deism”. (Another would be a more detailed version of source physicalism that, unlike source physicalism in general, makes the relevant data antecedently much more probable than theism does.) In order to help ensure that omni-theism and aesthetic deism begin the race at the same starting line—that is, have the same intrinsic probability—“aesthetic deism” is best defined in such a way that it is almost identical to omni-theism. Thus, it may be stipulated that, like omni-theism, aesthetic deism implies that an eternal, non-physical, omnipotent, and omniscient being created the physical world. The only difference, then, between the God of omni-theism and the deity of aesthetic deism is what motivates them. An omni-theistic God would be morally perfect and so strongly motivated by considerations of the well-being of sentient creatures. An aesthetic deistic God, on the other hand, would prioritize aesthetic goods over moral ones. While such a being would want a beautiful universe, perhaps the best metaphor here is not that of a cosmic artist, but instead that of a cosmic playwright: an author of nature who wants above all to write an interesting story.