known and unknown goods are ultimately in God; hence, God can bring about unknown greater goods without hiddenness. Noseeum defense The philosophers Michael Bergmann and Michael Rea described the philosopher William Rowe's justification for the second premise of the argument from evil, which is equally applicable to a perception of hiddenness:Some evidential arguments ... rely on a “noseeum” inference of the following sort: NI: If, after thinking hard, we can’t think of any God-justifying reason for permitting some horrific evil then it is likely that there is no such reason. (The reason NI is called a ‘noseeum’ inference is that it says, more or less, that because we don’t see ‘um, they probably ain’t there.)Various analogies are offered to show that the noseeum inference is logically unsound. For example, a novice chess player's inability to discern a chess master's choice of moves cannot be used to infer that there is no good reason for the move. The skeptical theist and noseeum defense place the burden of proof on the atheist to prove that their intuitions about God are trustworthy. Unreasonable demands on God This argument is sometimes seen as demanding God to prove his existence, for example by performing miracles. Critics have argued that even in Schellenberg's more refined version, the nonbeliever is imposing their own epistemological expectations on the will of God. A detailed discussion of these kinds of demands, and their moral and spiritual implications, is provided by Paul Moser, who says that such demands amount to cognitive idolatry. He defines idolatry as "our not letting the true God be Lord in our lives" and instead committing to something other than God by pursuing a quest for self-realization in our own terms. If this is idolatry in our actions, then idolatry in our knowing, he says, is as follows: Schellenberg considers this criticism irrelevant to the argument, which in his opinion, does not impose any demands for demonstrations of God's power, but rather looks for evidence that "need only be such as will be causally sufficient for belief in the absence of resistance... This result might be effected through the much more spiritually appropriate means of religious experience, interpreted in the sensitive manner of a Pascal or a Kierkegaard." Schellenberg then expresses a certain frustration that theistic writers who otherwise extol the value of religious experiences deny non-theists the right to do so. Soul-making theodicy John Hick used