  One kind of reply to the objection given is to argue that the objector has taken the data of the argument from evil – typically horrendous evils – and replaced them with some relatively minor evils. Expected or not, these minor evils would not make much of a case against the existence of God. Now either Alston's argument works or it does not. That is, either it does or does not show that we are in no position to infer that there are pointless evils from the fact that there are gratuitous evils. If the argument is successful--which doesn't seem to be challenged by the objection--then the usual data of horrendous evil cannot serve as a good foundation of an argument from evil. Thus we would be left with the evils on The Inventory, which are not likely to dramatically reduce credence in theism for many. (For further thought: Let Inventory be the proposition that we are subject to the limitations mentioned on The Inventory. One might think the probability of Inventory, given theism, is very low, so that probability of theism is approximately equal to the probability of theism &amp; ~Inventory. This would make relevant the probability of inscrutable but not pointless evils, given theism &amp; ~Inventory, which might plausibly be thought very low.)  This is plausibly the material for a rejoinder by the advocate of the argument from evil.