There are numerous ‘solutions’ to the problem of evil, from which theists can and do freely take their pick. It is fairly clear that any attempt at a solution must involve a scaling-down of one or more of the assertions out of whose initial conflict the problem arises – either by a downward revision of what we mean by omnipotence, or omniscience, or benevolence, or by minimizing the amount or condensing the varieties of evil actually to be found in the universe. And indeed, in one or more of these different ways, the charge of logical inconsistency can no doubt always be vouchsafed at least a formal answer. Unfortunately, the mere ironing-out of formal inconsistencies does not of itself go very far towards providing a solution to this central problem of theism which will be morally, religiously, and intellectually convincing and acceptable as well as logically impeccable. Everything depends on how the inconsistencies are ironed out. For every attempt at a solution of the problem of evil has to be made at a price, in keeping with the scale and type of conceptual or ethical readjustments which it requires of us. And if the solutions which are generally offered seldom seem to carry much conviction, this is because the price they require us to pay nearly always seems far too high. A ‘solution’ to the problem of evil that is to count as a genuine solution must not require us to make any conceptual or ethical readjustments which it would not on independent grounds be entirely reasonable to make. A ‘solution’ that was finally to count as the solution of the problem of evil would presumably need to be that particular one which required us to make only those conceptual and ethical readjustments which (of all the readjustments that were open to us) were on independent grounds the ones that it was the most reasonable to make. What follows is offered as a solution, in the above sense, of the problem of evil. However, I shall not here attempt to argue that it is the solution.