While going over my fresh copy of Aristotle's Nichomachean Ethics earlier today, my mind began to gather the threads of The Philosopher's arguments together and assemble them thus:
Aristotle urges us all to adopt what he calls "the mean" in all our thoughts and deeds. In brief, this is his position that "the good" is best to be found by living persons in practicing moderation. This line of thinking matches nicely the basic premise of Taoism or Mahayana Buddhism; in fact, the admonishment of the madhyamā-pratipad (Sanskrit, if you wish to research it) is expressed explicitly as "the path of moderation away from the extremes of sensual indulgence and self-mortification".
Almost a word for word reiteration of Aristotle.
The second thought that came to me was the great similitude among the philosophical and religious practices of human kind, until the ascendancy of monotheism in the west. Until the Emperor Constantine elevated Christianity from obscure cult to official state religion, monotheism was all but unknown. Until this moment, nobody much cared about the Jews and Islam did not yet exist. The only other attempt by anyone to establish a monotheistic tradition, then with only marginal and extremely short lived success, was Amenhotep IV's establishment of Atenism, or what some people now call the Amarna heresy. What is the relevance? Continue on, dear reader...
In brief, the ancient polytheisms described the world and natural phenomena in the only terms they had; they created agents, ascribed motivations to them and divided the world up under their respective jurisdictions; in many, I would wager most, cases these categories are repeated and replicated from pantheon to pantheon, from tradition to tradition. Why? Because all human brains work in essentially the same manner, reaching essentially the same conclusions, given the same experiences. This is a primitive manifestation of the same practice of science that codifies, classifies and organizes phenomena into its various fields. This is, as others have established in behavioral studies, the normal operation of a human brain; we seek out patterns and associations then commit them to memory for ease of recall and reference.
Which brings me to my more basic point: Monotheism runs counter to the natural behavior of the human brain. Rather than, as polytheism and science do, observing and explaining phenomena in relation to each other and the various known and unknown results of their interactions, monotheism attempts to describe everything in relation to a single, exotopic origin. The infamous Thomas Aquinas attempted to justify this approach by absconding with Aristotle's principle of "The Unmoved Mover". The attempt is flawed though; Aristotle was using the concept in a mechanical argument explaining the seeming motion of the Heavens around the Earth in an early (in my opinion brilliant) attempt to address the "cosmological questions" in a scientific ("how question") manner. When Aquinas and his fellow monotheists adapted the point as a "proof" of gawd!'s existence, they translated into their own subjective terms. Instead of observing the phenomena, seeking the mechanism and then investigating possible agencies, they assume an agent in the forming the question itself. The crux lies in the words "why" and "how".
The usual argument meted out by modern apologists references NOMA, which I have addressed elsewhere and won't explain here again. The short version is this: why and how can both be used to inquire after the cause of an observed phenomenon but (and this is important) why, in it's proper context, always implies a motive because why, excepting only when employed in exclamation, is an inquiry after reason and reason can only be attributed to rational beings. Keeping this in mind, we can now acknowledge that the fundamental question for which philosophers and theologians both seek an answer is, "Why does exist/happen?" Since why implies a purpose, we're left asking, "Who's purpose?" Gawd!'s, naturally.
So here is my second thought's basic point: Why questions, in the religious sense, are inherently dishonest because they demand the exclusion of any answer that does not include any agent.
