Bowne, Philos. of Theism, 31, 32—“Demonstration is only a makeshift for helping ignorance to insight.... When we come to an argument in which the whole nature is addressed, the argument must seem weak or strong, according as the nature is feebly, or fully, developed. The moral argument for theism cannot seem strong to one without a conscience. The argument from cognitive interests will be empty when there is no cognitive interest. Little souls find very little that calls for explanation or that excites surprise, and they are satisfied with a correspondingly small view of life and existence. In such a case we cannot hope for universal agreement. We can only proclaim the faith that is in us, in hope that this proclamation may not be without some response in other minds and hearts.... We have only probable evidence for the uniformity of nature or for the affection of friends. We cannot logically prove either. The deepest convictions are not the certainties of logic, but the certainties of life.” Remark 3. The arguments for the divine existence may be reduced to four, namely: I. The Cosmological; II. The Teleological; III. The Anthropological; and IV. The Ontological. We shall examine these in order, seeking first to determine the precise conclusions to which they respectively lead, and then to ascertain in what manner the four may be combined. I. The Cosmological Argument, or Argument from Change in Nature. This is not properly an argument from effect to cause; for the proposition that every effect must have a cause is simply identical, and means only that every caused event must have a cause. It is rather an argument from begun existence to a sufficient cause of that beginning, and may be accurately stated as follows: Everything begun, whether substance or phenomenon, owes its existence to some producing cause. The universe, at least so far as its present form is concerned, is a thing begun, and owes its existence to a cause which is equal to its production. This cause must be indefinitely great. It is to be noticed that this argument moves wholly in the realm of nature. The argument from man’s constitution and beginning upon the planet is treated under another head (see Anthropological Argument). That the present form of the universe is not eternal in the past, but has begun to be, not only personal observation but the testimony of geology assures us. For statements of the argument, see Kant, Critique of Pure Reason (Bohn’s transl.), 370; Gillespie, Necessary Existence of God, 8:34-44; Bib. Sac., 1849:613; 1850:613; Porter, Hum. Intellect, 570; Herbert Spencer, First Principles, 93. It has often been claimed, as by Locke, Clarke, and Robert Hall, that this argument is sufficient to conduct the mind to an Eternal and Infinite First Cause. We proceed therefore to mention 1. _The defects of the Cosmological Argument._