 Hume’s “concession” that evil and God’s existence are compatible may have the appearance of (another) “retreat” from a stronger sceptical position. The significance of this concession should not be exaggerated. While the sceptic cannot prove that there does indeed exist some unnecessary evil in the world, it is nevertheless possible to show that this view of things is in no way unreasonable. Hume describes a fourfold catalogue of causes of evil in this world none of which “appear to human reason, in the least degree, necessary or unavoidable” (D, 11.5/205). He asks, for example, why animal creation is not animated entirely by pleasure, as it appears “plainly possible to carry on the business of life without any pain” (D, 11.6/206). Similarly, why could God not have been more generous in providing his creatures with better endowments for their survival and happiness (i.e., why is God not more of an “indulgent parent”)? (D, 11.9/208) Again, why does nature run into such extremes in relation to heat and cold, rains, winds, and so on? Surely things could have been arranged so that these extremes and their destructive consequences could be avoided? Finally, Hume asks why God does not act through particular volitions to prevent specific catastrophes and disasters (e.g., why not ensure there is no storm blowing when a fleet is out at sea)? (D,11.8/206) In all these cases, Hume grants, there may “be good reasons, why providence interposes not in this manner; but they are unknown to us” (D, 11.8/207). The implication of all this is not just that we have no reason to infer the existence of an infinitely powerful and good God but that we have considerable reason for doubting it.