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The second is to argue that even if the inscrutabilist reply to the evidential argument succeeds, there are other reasons, not related to turning back the Evidential Argument, which make it worthwhile to continue to propose explanations for evil. I am not going to have anything to say about the first way here, except that I think that the inscrutabilist response to the Evidential Arguments succeeds. The reason I will not say anything further is straightforward enough: if it turns out that I am wrong and that the inscrutabilist response to these arguments fails, the theist will need to offer either considerations that explain (at least some of ) the evil in our world or considerations that raise the probability of theism in comparison to its competitors.

32 Problems of and Explanations for Evil whooping as they walked down the street. There are two hypotheses that one might have for this behavior. Hypothesis 1: The Red Sox won and the Yankees lost. Hypothesis 2: The Yankees won and the Red Sox lost. Would the evidence here be more likely if Hypothesis 1 were true or Hypothesis 2 were true? Of course, the answer is: if Hypothesis 2 were true. And so we should conclude (again, all other things being equal) that the Yankees won. Draper then asks us to consider the question: Would we expect things to be the way O describes them to be if T were the case or if HI were the case?

But, it seems, there is no good reason to think that we are well-positioned to make that sort of judgment. Furthermore, even if we were aware of all of the goods that God aims to bring about, we would further have to have some reason (indeed good reason) to think that we are well-positioned to understand how the permitted evils might serve as necessary conditions for outweighing goods. But, again, there seems no good reason to think we are well-positioned to understand such things. To think that, we would have to think that we are likely to know how various permitted evils might be necessary to secure goods in distant times and places.

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