The Argument From Desire

  1. Every natural, innate desire in us corresponds to some real object that can satisfy that desire.
  2. But there exists in us a desire which nothing in time, nothing on earth, no creature can satisfy.
  3. Therefore there must exist something more than time, earth and creatures, which can satisfy this desire.
  4. This something is what people call “God”

The first premise implies a distinction of desires into two kinds: innate and externally conditioned, or natural and artificial. We naturally desire things like food, drink, sex, sleep, knowledge, friendship and beauty; and we naturally shun things like starvation, loneliness, ignorance and ugliness. We also desire (but not innately or naturally) things like sports cars, political office, flying through the air like Superman, the land of Oz and a Red Sox world championship.

Now there are differences between these two kinds of desires. We do not, for example, for the most part, recognize corresponding states of deprivation for the second, the artificial, desires, as we do for the first. There is no word like “Ozlessness” parallel to “sleeplessness.” But more importantly, the natural desires come from within, from our nature, while the artificial ones come from without, from society, advertising or fiction. This second difference is the reason for a third difference: the natural desires are found in all of us, but the artificial ones vary from person to person.

The existence of the artificial desires does not necessarily mean that the desired objects exist. Some do; some don’t. Sports cars do; Oz does not. But the existence of natural desires does, in every discoverable case, mean that the objects desired exist. No one has ever found one case of an innate desire for a nonexistent object.

The second premise requires only honest introspection. If someone defies it and says, “I am perfectly happy playing with mud pies, or sports cars, or money, or sex, or power,” we can only ask, “Are you, really?” But we can only appeal, we cannot compel. And we can refer such a person to the nearly universal testimony of human history in all its great literature. Even the atheist Jean-Paul Sartre admitted that “there comes a time when one asks, even of Shakespeare, even of Beethoven, ‘Is that all there is?'”

“If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.” — C.S. Lewis

The conclusion of the argument is that God is really so. For we are not satisfied with the finite and partial.  In other words, the only concept of God in this argument is the concept of that which transcends concepts, something “no eye has seen, nor ear heard, nor the human heart conceived”. In other words, this is the real God.

C. S. Lewis, who uses this argument in a number of places, summarizes it succinctly:

Creatures are not born with desires unless satisfaction for these desires exists. A baby feels hunger; well, there is such a thing as food. A duckling wants to swim; well, there is such a thing as water. Men feel sexual desire; well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.

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