The application of the Ontological Argument to concepts other than God, such as a perfect island or the greatest possible being in a particular category, is known as the 'perfect island' objection. This criticism suggests that if the argument's logic were sound, it could be used to prove the existence of any perfect entity merely by defining it as such. However, proponents of the argument maintain that it uniquely applies to God because God's existence is supposed to be necessary, unlike contingent entities like islands. This specificity does not necessarily weaken the argument but rather delineates the scope within which it is intended to operate.

The Nyaya argument for the existence of God through karma differs from Western moral arguments in that it is not solely grounded on moral intuition or the moral nature of humans but on the logical structure of the moral law as it operates in the universe. Western moral arguments, such as those from Kant, often rely on the existence of a moral law and a moral legislator (God) who makes moral law obligatory. In contrast, the Nyaya argument focuses on karma as an objective, impersonal, and consistent process that maintains moral order. It posits that such an orderly process requires a divine enforcer, making the argument less about moral obligation and more about cosmic justice and order.

The Kalam Cosmological Argument posits that the universe had a beginning, and by implication, it suggests that time itself had a beginning. This is because the argument is based on the premise that an infinite regress of temporal events is impossible. Philosophical theories of time, such as A-theory (which posits a moving present) and B-theory (which sees all points in time as equally real), interpret the beginning of the universe differently. The argument aligns more closely with A-theory, implying that time is dynamic and had a definite starting point, which is consistent with the Big Bang theory.

Quantum physics introduces the concept that, at a subatomic level, events can occur without a discernible cause, known as quantum indeterminacy. This phenomenon suggests that not all events are bound by classical causality. If true, this would challenge the cosmological argument's premise that everything must have a cause. However, some philosophers argue that quantum indeterminacy does not undermine the causality principle at a macroscopic level and that it's inappropriate to extrapolate quantum behaviour to the universe's origin. Additionally, some theists contend that God could be the cause of the universe in a way that transcends physical causality.

The Problem of Evil challenges the Teleological Argument by questioning the benevolence and omnipotence of the purported designer. If the universe is designed with such intricacy and purpose, the existence of evil and suffering seems incompatible with a benevolent God. It raises the question of why an omnipotent and omniscient being would create a world where natural disasters, diseases, and moral evils are present. This issue is particularly potent when considering the seemingly needless suffering in the world that does not appear to serve any greater purpose or design.