IV.
Our monism fails, namely, to establish itself on any ground of experience. Absolute refutation is indeed not yet thus attained, for the defender of the hypothesis of an infinite reason always has at his disposal the suggestions of the ancient theodicy, modified to suit his needs. He can say: “The partial evil is, somehow, we cannot see how, universal good.” Or, again, “Evil results from the free-will of moral agents, who have to suffer for their own chosen sins.” The latter answer, a very plausible one in its own sphere, is for the general problem insignificant. That there is free-will we do not dispute, and that free-will, if it exists, is a cause of much mischief is undoubted. Yet if the universe is so made that the free-will of the slave-driver, or of the murderer, or of the seducer, or of the conqueror, works untold ill to innocent victims, then the fault of the suffering of the victims rests not wholly with the evil-doer, but partly with the order of the world, which has given him so much power, such a wide freedom to do the mischief that he desires. The world in which such things happen must justify its religiously inspiring nature in some other way.
The other answer, that partial evil is universal good, we have to regard as a much deeper answer, shallow as have been the uses often made of it in the past. But if it is to be a valid answer, it must take a particular form. The words are usually spoken too glibly. Their meaning, if they are to have any, we must very carefully consider, ere we can dare to
