 On the interpretation provided, it is clear that Hume’s critique of the argument from design is deep and radical. There are, however, several passages in the final Part of the Dialogues (XII) that suggest that Philo (Hume) reverses or at least moderates his position — making some significant concessions to Cleanthes’s position. The most important evidence of this appears in a passage at the beginning of Part XII where Philo says that no one can be so stupid as to reject the view that there are signs of intention and design in this world and that it is evident, as Cleanthes has argued, “that the works of nature bear a great analogy to the productions of art” (D, 12.6/216–7 — my emphasis). Immediately after this, however, Philo proceeds to reverse his reversal (i.e., he performs a double-reversal). He insists, in particular, on the verbal or trivial nature of the whole dispute about whether we should call God a “mind” or “intelligence” and emphasizes, once again, “the vast difference, which may reasonably be supposed between him and human minds” (D, 12.6/216–7 — my emphasis). In an especially important passage, which was inserted into the Dialogues shortly before Hume died, Philo elaborates on his view. The truly pious, he argues, will acknowledge “that there is a great and immeasurable, because incomprehensible, difference between the human and the divine mind” (D, 12.7/218 — my emphasis). On the other hand, the atheist may allow that there is some “remote analogy” among the various operations of nature, including “the rotting of a turnip, the generation of an animal, and the structure of human thought” (D, 12.7/218). In other words, the atheist can concede that there is some remote analogy between the first principle of the universe and several other parts of nature—only one of which is human thought and mind (D, 12.7/218; and cp. 7.1/176–7). Hume’s point is that there are other analogies that are no less plausible than that which Cleanthes has suggested. These other analogies do not suggest that the cause of this world is something like mind or human intelligence. Clearly, then, the atheist may concede that there is some remote analogy between God and human minds and still insist that there remain other analogies and hypotheses that are no less plausible. The conclusion to be drawn from this is that all such analogies are so weak and “remote” that God’s nature remains an “inexplicable mystery” well beyond the scope of human understanding (D, 12.33/227; cp. NHR, 15.13).