 This so-called inductive or evidential argument from evil may be met with a response similar to the one directed against the logical argument, for the fact is that it too involves assumptions which, when brought to light, seem questionable. It assumes that for each instance of evil that occurs, we humans will be able to detect any good toward which it might be directed, and that we will be able to tell whether the good is achieved, whether it was worth the evil sustained in reaching it, and whether it could better have been achieved without the attendant evil. Again, however, why assume any of this is so? It is not obvious, in the first place, that goods and evils are commensurable in the way this argument seems to suppose—that is, that we are able to grade goods and evils on a common scale, and then measure the value of the good against the bad (Swinburne 1998, ch. 13). But even if we could do this, an all-powerful, all-knowing and all-loving God could easily have aims exceeding any we have ever imagined. How they are achieved at all, much less the role sin and suffering may play in their achievement, could in principle escape us utterly (Howard-Snyder 1996). If so, then we would still be in no position to make the kinds of determinations about the role evil plays in the world, and how dispensable it may be, that the evidential argument presupposes. Still less should we expect to be able to make such determinations in every case, which is what the argument demands. As with the logical problem of evil, then, the theist may greet the experiential problem with a stand-pat position. Neither argument goes through unless we make assumptions we have no reason to make, and which when brought to light seem positively implausible.