He can not distinguish questions regarding the existence
of the universe from questions regarding its physical origin; he does not grasp how assertions regarding the
absolute must logically differ from assertions regarding contingent beings; he does not know the differences between truths
of reason and empirical facts; he has no concept
of ontology, in contradistinction to, say, physics or evolutionary biology; he does not understand how assertions regarding transcendental
perfections differ from assertions regarding maximum magnitude; he clumsily imagines that the
idea of God is susceptible to the same argument from infinite regress traditionally advanced against materialism; he does not understand what the metaphysical concept
of simplicity entails; and on and on.
In this scheme the quantifiers «all,» «some,» and «none» are combined with the
ideas of «
absolute perfection,» «relative
perfection,» and «imperfection'to produce seven different conceptions
of deity which are conveniently grouped into three broad types
of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.