 A hallmark of process theism is to draw attention to the value inherent in the twin probabilities of genuine good and evil. Process thought raises the question—and answers it in the affirmative—whether a world with a probability, not merely a possibility, of genuine good and evil is preferable to a world without it. In the closing pages of Pragmatism, James raises this question by means of a thought experiment. If God asked you before the creation of the universe if you would agree to be part of a world that was not certain to be saved—where there was real adventure and real risk—what would you say? James recognizes that a world where the risk of failure is real does not appeal to everyone; but he says that the chances for success that it promises brings zest to life and makes it rational to, “add our fiat to the fiat of the creator” (James 1907, 290–291). In fairness, however, the freedom that makes life an adventure must be judged against the probabilities of debilitating diseases, natural disasters, the horrors of history, and cosmic catastrophes. Freedom is, in Hartshorne’s words, a “perilous experiment.” George Shields called this “the hard problem” of a specifically process theodicy (2014, 33). And Hartshorne admitted that if he played at questioning God, it was at this point (1984, 126).