opposition to the claims of reason to be the ruler of all things. Any evil will do, if it seems to be a real and positive evil. For then it seems positively at war with reason.
Actually, however, theodicies and kindred efforts, whether monistic or not, in trying to vindicate the rational in the world have seldom consistently maintained this high and slippery ground of the theory of Plato and of St. Augustine. Far from declaring that all physical evil is and must be apparent, the popular theodicies have often consented to accept the reality of this positive evil, and to minimize its significance by certain well-worn, and, for the purposes of this argument, contemptible devices. They have pointed out that the evil in the world, though a reality separate from the good, exists as a means to good. Or, again, they have said that evil is necessary as something outside of the good, setting it off by way of contrast. Both devices, if applied to a world in which good and evil are conceived as separate entities, are unworthy of philosophic thinkers.
For consider the first device. “Evil is a reality, not an illusion, but it is a means to good. Therefore in the world as a whole, good triumphs. Therefore reason, which desires the good, is the One Ruler.” But first, to mention a lesser objection, the basis in experience for this view is surely very narrow. Much evil exists whose use as a means we cannot even faintly conceive. But grant this point. Then the real evil is a means to a separate and external good end. But if the end was good, why was it not got without the evil means? Only two answers
