 One feature of the teleological argument currently receiving increased attention focuses on epistemology. It has been argued by Richard Taylor (1963), Alvin Plantinga (2011 and in Beilby 2002), and others that if we reasonably rely on our cognitive faculties, it is reasonable to believe that these are not brought about by naturalistic forces—forces that are entirely driven by chance or are the outcome of processes not formed by an overriding intelligence. An illustration may help to understand the argument. Imagine Tom coming across what appears to be a sign reporting some information about his current altitude (some rocks in a configuration giving him his current location and precise height above sea-level in meters). If he had reason to believe that this “sign” was totally the result of chance configurations, would he be reasonable to trust it? Some theists argue that it would not be reasonable, and that trusting our cognitive faculties requires us to accept that they were formed by an overarching, good, creative agent. This rekindles Descartes’ point about relying on the goodness of God to ensure that our cognitive faculties are in good working order. Objections to this argument center on naturalistic explanations, especially those friendly to evolution. In evolutionary epistemology, one tries to account for the reliability of cognitive faculties in terms of trial and error leading to survival. A rejoinder by theists is that survival alone is not necessarily linked to true beliefs. It could, in principle, be false beliefs that enhance survival. In fact, some atheists think that believing in God has been crucial to people’s survival, though the belief is radically false. Evolutionary epistemologists reply that the lack of a necessary link between beliefs that promote survival and truth and the fact that some false beliefs or unreliable belief producing mechanisms promote survival nor falls far short of undermining evolutionary epistemology. See Martin (1990), Mackie (1983), and Tooley (see Tooley’s chapters 2, 4, and 6 in Plantinga &amp; Tooley 2008), among others, object to the epistemic teleological argument.