 The problem of evil is often presented primarily as an ethical concern, but there is an aesthetic dimension to the problem that is emphasized by process theism (cf. Whitney 1994). If a perfectly good deity would have the motive to overcome discord and wickedness, it would also have a motive to avoid triviality and boredom. This is especially the case in the universe as conceived by process theism where feeling (prehension) is a metaphysical category. The etymology of “aesthetic” is aesthesis, which means “feeling,” and process thought emphasizes that aesthetic values are fundamentally values for an experiencing subject. Moreover, the experiencing subject, in most cases, is not human. This fact is evident not only by looking at the contemporary world with its countless varieties of species, but also when one considers the nearly unfathomable stretches of time on this planet when humans did not exist. Process theism takes the non-anthropocentric, and non-relativist, stance that the experiences of non-human creatures are valuable whether or not humans value them. This is not to say that all experience is equally valuable—the experience of a cockroach can have value without being fully comparable to human experience. Process metaphysics provides for an aesthetic theory that recognizes objective criteria of value such as unity amid contrast and intensity amid complexity (see Dombrowksi 2004). The long process of evolution can be charted on a curve of ever increasing varieties and complexities of organisms with augmented capacity for valuable types of experience. As Cobb and Griffin note, the escape from triviality meant an increased risk of discord, but this brings us full circle to James’s thought experiment (Cobb and Griffin 1976, 73).