 To point out that classical theism faces its own difficulties over evil and God’s providence, while it may level the playing field, does nothing in itself to help solve the puzzle, and pantheists themselves have suggested a variety of explanations or theodicies. (1) The most popular model for dealing with evil is found in the philosophy of Spinoza who regards both error and evil as distortions that result from the fragmentary view of finite creatures; phenomena real enough to the finite beings who experience them but which would disappear in the widest and final vision of God. In this he was, of course, developing the Stoic sense that if we could see the world as God does, as the perfectly harmonious embodiment of the logos, we would recognise how its apparent defects in fact contribute to the goodness of the whole. (2) It may be responded also that the objection that pantheism councils moral indifference is based on a modal confusion, comparable to that made by the proponent of logical determinism. If pantheism amounts to a doctrine of providence, it is true that what actually happens will be for the best, but it certainly does not follow from that that whatever else might have happened would have been for the best, and it possible that part at least of the perfection of the cosmos comes about through our own individual moral choices.