 Two general categories of arguments for the moral impermissibility of suicide have emerged from the Christian religious tradition. The first of these is the aforementioned Thomistic natural law position, critiqued by Hume (see  section 2.3)  According to this tradition, suicide violates the natural law God has created to govern the natural world and human existence. This natural law can be conceived of in terms of (a) natural causal laws, such that suicide violates this causal order, (b) teleological laws, according to which all natural beings seek to preserve themselves, or (c) the laws governing human nature, from which it follows that suicide is ‘unnatural’ (Pabst Battin 1996, 41–48). These natural law arguments are no longer the main focus of philosophical discussion, as they have been subjected to strenuous criticism by Hume and others (though see Gay-Williams 1996). These criticisms include the following: (1) the natural law arguments cannot be disentangled from a highly speculative theistic metaphysics; (2) the claims of natural law are confuted by observations of human nature (e.g., the existence of self-destructive human behaviors casts doubt on the claim that we “naturally” preserve ourselves); and (3) other acts (e.g., religious martyrdom) which God is assumed not to condemn, also violate these natural laws, making the prohibition on suicide appear arbitrary.