In the final five pages of [B&amp;IV], Chisholm turns to theodicy. He raises the question whether an omnipotent, omniscient, and benevolent deity could create a world that contains some things that are intrinsically evil. Standard theistic answers are quickly rejected. (1) We cannot claim that evil is just an illusion, for in the case of pain (for example) it is evident to the one who suffers it that it is genuinely evil. Nor can we say (2) that some evils are required as means to good. For if God is omnipotent, he could find a way to produce the good without making use of the evil means. (3) Some might say that God produces only “positive” states, such as experiences of pleasure. The evil in the world occurs in “negative” states, and these are not due to God’s creative efforts. But Chisholm points out that the negation of a good state is neutral, not bad. Furthermore, the actual existence of pain is not a mere negation. It is as “positive” as the existence of pleasure. (4) Some have claimed that God gave us freedom, which we then misused. Thus, it’s not God’s fault that there is evil in this world. But this “free will defense” is quickly rejected. The problem is that if God is omnipotent, he could have created a different world in which we always freely choose to act in the better way. Surely there must be such a world; surely it must be better than the actual world in which we freely misbehave. Why didn’t God actualize a world like that?