Contemporary Deism.  
Contemporary Deism attempts to integrate classical Deism with modern philosophy and the current state of scientific knowledge. This attempt has produced a wide variety of personal beliefs under the broad classification of belief of "deism."  
There are a number of subcategories of modern Deism, including monodeism (the default, standard concept of deism), pandeism, panendeism, spiritual deism, process deism, Christian deism, polydeism, scientific deism, and humanistic deism.  Some deists see design in nature and purpose in the universe and in their lives. Others see God and the universe in a co-creative process. Some deists view God in classical terms as observing humanity but not directly intervening in our lives, while others see God as a subtle and persuasive spirit who created the world, and then stepped back to observe.  

Recent philosophical discussions of Deism.  
In the 1960s, theologian Charles Hartshorne scrupulously examined and rejected both deism and pandeism (as well as pantheism) in favor of a conception of God whose characteristics included "absolute perfection in some respects, relative perfection in all others" or "AR," writing that this theory "is able consistently to embrace all that is positive in either deism or pandeism," concluding that "panentheistic doctrine contains all of deism and pandeism except their arbitrary negations."  
Charles Taylor, in his 2007 book A Secular Age, showed the historical role of Deism, leading to what he calls an "exclusive humanism". This humanism invokes a moral order whose ontic commitment is wholly intra-human with no reference to transcendence. One of the special achievements of such deism-based humanism is that it discloses new, anthropocentric moral sources by which human beings are motivated and empowered to accomplish acts of mutual benefit. This is the province of a buffered, disengaged self, which is the locus of dignity, freedom, and discipline, and is endowed with a sense of human capability. According to Taylor, by the early 19th century this Deism-mediated exclusive humanism developed as an alternative to Christian faith in a personal God and an order of miracles and mystery. Some critics of Deism have accused adherents of facilitating the rise of nihilism. 


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