 Yet, in the totality of Hume’s oeuvre the technical details of Newton’s philosophy are rarely discussed explicitly. In fact, some of the most sophisticated analyses of the implications of Newton’s philosophy are attributed to Cleanthes, the spokesperson for the inductive argument from design in the Dialogues Concerning Natural Religion (Dialogues). While in recent years many commentators have come to doubt that Philo should be considered a straightforward spokesperson of Hume’s views, few suggest that Hume endorses without qualification Cleanthes’s Newtonian argument from design—the foundations of which are undermined throughout Hume’s writings (e.g., Harris 2015: 447ff). But this raises further complications because Hume can be read as implying that criticism of the design argument can be generated on strictly Newtonian methodological grounds: the authority of “experience”—to which Hume and Newton both appeal—does not license an inference (supported by analogical reasoning) to a God-like designer of the universe. This would make Hume something of an internal critic of Newtonianism (Hurlbutt 1985). The same strategy—generate internal criticism to Newtonian natural philosophy—may be thought to operate in Hume’s Empiricist attack on the putative meaningfulness of invisible or theoretical entities (e.g., forces, powers, and masses) that made him a favorite of Logical Positivists early in the twentieth century (see the entry on  Alfred Jules Ayer).  This Positivist interpretation seemed to go well with Hume’s reputation for skepticism. Yet, as Positivism gave way to Naturalism as the dominant force in twentieth century Anglophone philosophy, scholarship on Hume has increasingly emphasized the naturalistic elements in Hume, while reinterpreting, even downplaying, his skeptical tendencies (Kemp Smith, 1941; Stroud 1977; Garrett 1997). But if by naturalism one (also) means that one is willing to accept the authority of science (see the section on  Naturalism and Holism in the entry on indispensability arguments in the philosophy of mathematics)  then one runs into a problem: it is by no means clear that Hume accepts the independent intellectual authority of natural philosophers (including Newton) to have the final word in interpreting Newton’s achievements.